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THE MAH ABHAEATA
OF
KRISHNA-DWAIPAYAITA VYASA
thanslated
INTO
ENGLISH ^Os£
Published and Distributed chiefly gratis
BY
PROTAP CHANDRA ROY
ADI PART A.
CALCUTTA ':
BHARATA PRESS.
No. 367, Upper Ohitpoee Road.
1884.
(The right oj immhim is mtrved.)
TABLE OF CONTENTS.
Introduction,
PAGE.
Sauti'a arrival at the woods of Naimisha . . 1
The desire of the Rishis to hear the Mahabharata . 2
Invocation to Isana , . . . ib
The order of creation ... 3
Vyasa's desire to publish tlie Bharata . . 4
The Grand-sire comes to him ... 5
Ganesa undertakes to write the Bh5.rata . . 6
Sauti's praise of the Bharata , . . ib
Dhritarashtra's lainentationa ... 10
Sanjaja's consolations to Dhritarashtra . ■ 17
Sauti's eulogies on the study of the Biiarata . 19
The history of Samantapanchaka . . 21
Explanation of terms indicating the divisions of an army 22
Parva Sangraha,
Summary of the contents of th6 Eighteen main Parvas 23
Pausya Parva,
Curse on Janamejaya ... 45
Measures adopted by him to evade it . , ib
Story of the sage Dhaumya . . . ib
Story of Aruni .... 46
Story of Upamanyu .... ib
Story of Veda .... 51
Story of Utanka . . . . ib
Story of Paushya .... 53
Utanka's arrival at Janamejaya's court . . 59
,Hig incitement of Janamejaya against Takshaka . 60
Pauloma Parva.
The Rishis wait for Sannaka ... 60
Genealogy of the Bhirgava race , . 61
Story of Paloma,' .... 62
Story of the birth of Chyavana , . 64
^Bhrigu's ctirse oa Agjui , , , ib
11
CONTENT'S.
Hymn to Agni by Brahma . ,
History of Ruru
Story of the Dunduva
AsUJca P&rva.
Story of Jaratktru . , ,
Birth of Astika : , ,
History of Eadru andVinata .
Churning of the Ocean
I'he wager betweea Kadru and Vinata
Kadra's curse on the Snakes
i^adru and VinatS, go to see Uchchaisfavas, and
see the Ocean , . " ,
Birth of Oadura ,
Hymn to Gadura
Wrath of the Sun, and the appointment of Aruna
as his charioteer . ,
Uyma to Indra by Kadru .
Gadura's inquiry as to the cause of his bondage
Gadura devises means to bring the Amrita
Of Kasyapa and Gadura
Story of the Elephant and the Tortoise .
Bad omens are seen hy the gods and their preparation
for battle
Battle of the gods with Gadura
Gadura takes away the Amrita
Of Gadura and Vishnu
The mutual grant of boons
Conversation of Indra with Gadura and Gadura'a
'•-•- obtaining the name of Suparna
Indra steals the ^mnia from the snakes
The cleaving of their tongues .
Enumeration of the names of the chief serpents
Asceticism of Sesha ,
Seeha obtains boons from Brahma
Gonsultation of the snakes on the subject of their
mother'fl curse ,
PAGE.
66
70
11«
CONTENTS.
lU
PAGE.
The snakes bring up Jaratkaru ," \ 120
Parikahit's hunt . . i <# 121
The curse on Parikshit , . =, 124i
Obuversation between Sringin and Sanaika , 125
Despatch by Samika of a disciple to Parikshit , 126
Speech of Oaurmukha in the court of Parikshita <, ib
Parikshit takes counsel of his ministers •. , 127
Conference of Kasyapa and Takshaka . , 128
K3,syapa desists on receiTJng money from Takshaka,
from going to Parikshit's court . . 129
Death of the king in consequence of Takshaka's bite 131
Installation of Janamejaya as king , . ib
History of Jaratkaru , , , 132
His marriage .... 13^
!Birth of Astika . . . . 140
Janamejaya's vow to celebrate the snake sacrifice . 146
Preparations for the sacrifice . . , 147
Falling of the snakes into the sacrificial fire ^ 148
Astika'^a arrival at thfe sacrifice > . 152
Staying of the sacrifice- ■■ -. , 159
Adivansavatarana Parva.
Short history of the PEalava anl Kuru princes . 164
Story of king XTpariohara . . . 171
Description of the /mfrat^cZ^a/of festival . . 172
Origin of GirikS and the king's marriage with her 17i
Story of Adrika ^ '•. . ^ 175
Story of Satyavati , . . .. 1T6
The meeting of Parasara with Satyavati . , ib
Birth of Dvvaipayana . v • 177
History of Animandarya . , . 17;8
Histories of Kama, Vasudeva, Satyaki, Kritavariiian, etc ib
The revival, of the Kshatriya order from the Brahmanas 181
The over-burdened Earth goes to Brahma » 183
The gods are enjoined to be incarnate % » 18:4
iv contents;
Sambhava Parva,
Brief account of the origin of gods and all
creatures on earth
Birth of Bhrigu, and the genealogy of Adharma
(unrighteousness) .
Oenesis of the animals, etc
Previous history of Jarasandha, and others
Origin of Dcona, Kripa, Dhritarashtra, Y-udhishthira,
and others
History of Diaupadi, Kunti, and Madri
Story of Dushmanta .
He se.es Sak\intala
Birth of Sal^untala «
Espousal by Dushmanta of Ssikjantala
Siikuntala gives birth to a son .
She goes to her husband's home
No recognition of her by Dushanta
Her disappearance and the aerial voice
Dushmanta recovers his lost wife and son
-Installationof Bharata in the kingdom
Account of the race of Frnjapati
Story of Pururavas .
Story of Nahusha
Story of Yayati
Destructioa of Kacha by the Diinavas
Sukra brinpra back Kacha into life
Be is killed and revijred a second time
Curee on wine by Sukra
' Sharmishtha throws Devayani into a well
Her rescue, therefrom by Yayati
Sarmistha becomes tlie maid-servant of Devayani
Yayati again 6ees Devayani
Yayati'a marriage with Devayani
Yayati mavries Sharmishtha in secret
' Sharmishtha gives birth to three sons
Devayani sees Sharmistha's sons, and becomes jealous
Yayjiti is cursed by Sukra , , ,
PAGE,
186
CONTENTS.
Piira talcea apoa liimself the decrepiiude of his father 257
Yay%ti takes, back bis decrepitude, and installs Furu
on the throne ., . . . .259
Descendants of the ciwsed Yadu, and others . 260
Ascension of Yayati to hearen . , 261
His fall therefrom .... 264
Yayati sees Ashtaka and othera . . ib
He re-ascendeth to heaven . , . 277
Short history of the Paurava race , . 278
Story of Mahabhisa .... 288
Story of Praiiipa .... 290
Birth of Shantanu , ... 291
Marriage of .Sliantanu with Qanga . . 293
History of the incarnation of the Vasus . . 294
Story of Shantanu .... 298
Installation of Bhisma as (he heir-apparent . 301
Shantann sees Satyauati and is- enamoured of her ib
Devavrata asks of Dasaraja his daughter on behalf
of bis father i
Devavrata receives the appellation of Bhisma
Shantanu begets offspring on Satyavati and goes to heaven
Yichitravirya obtains the kingdom
Bhisma carries away the daughters of the king
of Eashi from their Saydmvara
Bhisma's encounter with the invited monarehs
Death of Vichitravirya
Conversation between Bhisma and Satayavati
JSfcory of Jamadagni .
Story of Utathya
Story of Dirghatamas
Satyavati relates to Bhism!^ the birth of Vyasa
Origin of Dhritarashtra and others
History of Gandhari .
History of Pritha . . .
'Origin of Kama . . .
•Sayamvara of Kunti .
Marriage o£ Pandu and Madri .
fi CONTENTS.
pageI
Pandu'^8 refreat into the forest •. l t 336
Marriage of Vidura . -. . . 337,
Gaftdhari bringa forth a hundred sons r * 33&
The names O'f the hundred sous . ► 34i2
Jaykdrutha marriee Duhshalai > . . >-H
How F3,adu slew a Brahmaaa in the shape of a deer 343
The curse on F^ndu .. , » » 345=
f^iidu's lamentations , „ ^ 346
His retirement iiito the woods with his wires . 34%
Fandu enjoins upon Kunti to beget offspring by others 351
The story of Vyushiiaswa .... 353
Origin of the institution of m^arriage . « 356-
Births of Yudhishthira and the rest . , 3^59^
Death of Fandu .... 367
Hadri sacrifices herself on the funeral pyre of Fandu 369<
Tudhiahthira and his brothers com« to Hastiuapore ib
Funeral obsequies of I^ndu . . . 372
Sports of the Kurus and the Fandus . » 37#
Bhiina is poisoned by Duryodhana » . 376
Bhima goes to the regioa of the NSgas . , i\y
His return from the region of the NagSs . 37^
Origin of Kripa and Kripi . . <• 381
History of Drona » . . . 382"
DrOna beconaes the preceptor of the Kurus and the Fandus 391
The princes begin to learn the use of arms . 392°
Ai^una's exceptional proficiency .. . ife
Story of Ekalavya . . » . 393
Pr(Kia tries his pupils . . . 396
Arjun^ obtains the weapon called JSm^marsAira , 398
Trial of the .princes . . -. . 39&
Duryodlmna installs Karna on the throne of- Anga 406
Ihfasion of. Fanchala by the Kauravas . . 408
Arjuna takes Drupada captive and delivers him into the
.hands of his preceptor . . . 412
Dr,ona sets Daupada free • -^ ♦ ib
Installation, of Yudhishthira as the heir-apparent . 413
Counsels of Kanika the politician v , 416.
CONTENtS. VU
Jatugriha Parva.
PAGE.
Intrigues of Daryodhana and Sakrani , , 425
The exile ofthe Pandavas.to Varanavata 430
Duryodhana. takes counsel with Puroc'hana . ib
Vidura's speech unto Yndhishthira . 433
The arrival of the Paalavas at VSranavata . 434
Burning of the house ©f lac . , . 438
Flight of the Pandavas to the forest . , ib
Hidimvd-hudha P<irva.
Hidimva is inspired with desire on seeing Bhinia . 447
Bhima encounters Hidimva and slays him ■, 451
Bhima goes to kill Hidimva and is dissuaded
by Yudhishthiia ^ , . . 454)
Hidimva takes Bhima with her . , 45Q
Birth of Ghatotkacha ... ib
Vahx-badha Parza.
The Pandavas dwell in Ekachakra . . 459
Life of the Pandavas at Ekachakra . . ib
Bhima and Kunti heai? the wail of the Brahraana
and his wife . , , . 460
Speech of the Brahraana . . . 461
Speech of his wife ..... 462
Speech of his daughter . . . 465
Converse of Kunti with the Bralimana . . 467
Bbima's vow to slay the Raksbasa Vaka . . 470
Bhima goes to \[aka with his food . . ' 472
He fights with and slay-s Vaka . . , 47^
Return of Bhima dragging the body of Vaka
to the town-gate .... 474
Concourse of the citizens in the raprning to see
the body of the Raksbasa . . . ib
Arrival of the Brahmanas of Ihe-tovvn at frhe house
where the Pandavas dwelt . . . 475
Story of Bharadwaja .... 576
Drona obtains all th* weapons of Hama . . 477
Drupada cekbrates a sacrifice to obtain a sou , 481
Vlll CONTENTS,
PAGE,
A son arises from the sacrificial fire . • 482
Origin of Drupadi .... ib
Dhrishtadyumna learns the use of arms . . 483
The Pandavas set out for Panchala . , 484
Their meeting with Vyasa . . . ib
On the way they meet with the Gandharva Angaraparna
on the banks of the Ganges •. . 486
Fight with the Gandharva . . . 487
The Gandharva's defeat . . . 488
The Gandliarva exchanges gifts with Arj una . 489
Story of Tapati .... 492
King Samvarana sees Tapati . . . 493
Disappearance of Tapati . . . 494
Taj)ati'8 reappearance . . . 495
Tapati relates her history . . . 496
She again disappears .... 497
Marriage of Sumvarana and Tapati . . 498
Story of Vasishtha .... 600
Story of Viswamitra .... 501
Viswamilra attempts to carry away by force
Vasishtba^s cow named Naudini .. , 502
Viswamitra!!) discomfiture at tUe hands the mlechcha liost
sprung from the different parts of the cow's body 503
His ascetic austerities . . . 504
Sliaktri curses king Kalmashapada to be possessed
with a Kakshasha . . , . 505
A certain Bralim.tna ^sks tlie king for meat . 506
The king gives him liumaii flesh to eat .' . 507
The king cursed by the Brahmana . . ib
The Raksasha-possessed king devours Vasishtha's sons ib
The Rishi resolves to kill himself . , 508
Speech of Adrishyanti . . . 509
Vashishta with his daughter-in-law sees Kaliaaslipala 510
KaUuashapada is freed from the curse . , ib
Birth of Parashara . . . , 512
His intention of destroying ail the worlds , jb
Story of Kaitavirya , , , , ij,
^ CONTENTS* ii
' PAGE.
The persecution of the Bhrigu race I I 513
History of Aurva .11,, 614
Origin of the vadava fire . . 1 Sit
Farashara celebrates the Rakshaga sacrifice ■ 518
Fulastya and others stop it , , , 519
Vashishta begets a son upon king Kalmashapada's wife 621
The Pandavas take leave of Angaraparna , ib
They appoiat Dhaumya as their priest , , 522
Sawayamvcl^a Parva.
The Pandavas see Vyasa on their way to Panchala . 522
Arriving at Panchala they dwell in the house of a potter 524
Description of Draupadi's Swayamvara . . ib
Enumeration of the princes that came to the Swayamvara 521
Krishna recognises the disguised Pandavas , 523
The discomfiture of the kings in stringing the bow 630
Kama is declared ineligible to bend the bow , ib
The kings desist from stringing the bow . ib
Arjuna goes towards the bow , , , ib
The Brahmanas dissuade him . , , 631
Arjuna strings the bow and hits the mark , 532
The wrath of the invited kings , , 533
The kings attempt to slay Drupada , . 534
Arjuna and Bhima prepare for fight . . ib
Krishna's recognition of them . . , ib
Arjuna fights with Kama and defeats him , 536
Bhima fights with Shalya and overthrows him , 531
The kings wonder at this . . . ib
Krishna induces the monarchs to abandon the fight 538
Arjuna and Bhima depart with Draupadi . ib
Kunti's anxiety .... ib
Conversation of Kunti ,yith Yudliishthira . 539
Yudhishthira asks Arjuna to marry Draupadi . ib
Arjuna's reply .... ib
Bama and Krishna visit the Pandavas , . 540
Dhrishtadyumna comes secretly to the abode of the potter 541
The Pandavas talk on different subjects after having
taken their meals , < ■ ■ i^
COSTENTS,
VmvahiJm Parva.
rxas.
DlirishtadyumTia having heard the talk of the Blndavas
' informs Drupada of it on his return . <
Drupada sends a priec^t to the Fandavas . ^ ^^^
-Bpeech of ¥udhish-thira . , . S45
Arrival of Drupada's messeB^er there . . >!'
The Panda v&s go to the house of Drupada . 646
Drupada interrogates the Findavas with the view of
ascertaining their i(Jeatity * . , 547
TudhiahthiTa'^ reply > ^ . . 548
Iprapada'si joy there-ab .... ib
Plia vow to restore the PSudavas . . i\
Pr\jpada expresafee his ^^te^^tion of marrying his daugh^r
to Arjuna . , . , 549
iPrijpada^s eooverg^tion with Yudhis}i,thira . il)
^^ival of Vystsa t . , . 550
j§|Ory of Jatiia . . . , 55)
!l^unti's expression of opiuioB . . . i^
i^pe«ch of Vyasa thereon . . . ib
Account of the sacrifice of the gods. %t the I^^aimisha forest 532
Th^ gods see a golden lotus . , . 553
Indra sees a female .... ib
Ii^dra interrogates the female . . . ih
l^p sees a young man at play with a young lady . ih
Indra and the young man interchange questions
and answers .... ib
Xndra sees the former Indras , . . 554
Vya?a's. speech .... ib
Account of the origin of Valar^ma and Keshava
from a couple of Naray ana's hairs . . 555
Prior history of the Pandavas and Draupadi , ib
Gifted with divine vision Draupada sees the Pandavas
in their native forms . . . ggg
Fortner history of Draupadi . . , 557
Speech of Vyasa to Drupada • • . ib
Preparations for the nuptials . . . 553
The h} meneal assembly > • • ib
CONTENTS*
XV
PAGE
Consecutive marriages of the fite . . 553
Eunti blesses Draupadi . , , 559
Krishna sends dower .... 660
Vidurd^anianct Pvirm.
Duryodhana hears of the marriage of the Hndavas 561
"Vidura acquaints Dhritarashtra with it , , 562
Conference of Duryodhana and DhritarSshtra . 563
Karna's speech .... 565
Bhisma's speech . , , , S67
Drona's speech .... 568
Kama's reply .... 570
Speech of Vidura' , , , . ib
Speech of Dhritar&shtra ^ , , 573
Vidura's departure for Panch&la . . ib
He sees the PS,ndavaa . , ^ , 574
Speech of Vidura to Drupada . , . ib
BOfjyakiva Parva.
Drupada's reply .... 575
Speech of VEsudeva .... ib
Beturn of the F3,adaTas to Hastina with the consent
of Krishna .... 576
Speech of the citizens on seeing the PEndavas , ib
The PSndavas take half of the Iringdom and enter
Khandavaprastha . . . 577
The building of the city — its description . ib
Krishna and Valarama return to Dwaraka . 579
Arrival of Narada at the house of the Pandavas . ib
Story of Sundii and Upasunda . . . 581
The Pandavas bind themselves with a rule in respect
of Draupadi .... 590
Arjunavanavasa Parva.
The lives of the Pandavas at Khandavaprastha . 591
Arjuna violates the rule for rescuing the kine of a
' Brahniana .... 592
Arjuaa's voluntary exile; . . . 593
Xii CONTENT,
PAGE,
595
598
599
Marriage of Arjuna with Ulupi i •
Arjuna obtains ChitrdJigada . <
He rescues some Apsaras from a curse at the Pancha-
tirtha . . ■ » •
Arjuna sees Krishna at Prabhasha . • ""*
They both go to the Raivataka mountain for purposes
of pleasure , . . • ^^
Arjuna goes to DwarakI with :&ri8hna, and puts up at the
bouse of the latter . i .603
Suhhadraharana Farm.
The festival called Yrisbnandhaka on the iEtaivataka
mountain . . . • 603
Arjuna sees Subhadrl, there . . • 604
He forcibly carries away SubhadrS, . , 606
The Yrishnis prepare to fight with Arjuna and finally desist ib
Haranaharana Parva.
Arjuna returns with Subhadrt to Khaudavaprastha 608
Draupadi's speech to Arjuna . . . 609
Krishna and Yalarama and others come to Kh^ndava-
prastha with dowers . . . ib
The festivities at Indraprashta on the arrival of the
Yrishnis and Andhdkas . . . 610
Birth of Abhimanyu . . . 612
He learns the art of arms . , . ib
The five sons of Draupadi . . . 613
Khandava-daha Parva
The administration of Yudlushthira . , 614<
Krishna and Arjuna goes to sport in the woods . 615
Sports of the females . . . ib
Arrival of Agni iu the guise of a Brahmana , 616
His suit with Krishna and Arjuna , . 617
Anecdote of Swetaki . ■ . ib
Yaruna furnishes Krishna and Arjuna with cars, the
discus, and the bow GEndiva . , 624
Escape of Asyvasena from the burning Khaudava . 628
CONTENTS;
XUl
Fight of ladra and Arjuna
Fight of Krishna and Arjuna with the celestials
Defeat of the gods
Indra desists from fight .
Conflagration of Khandava . .
Flight of the Asura Maya
Approach of Agni towards Maya to consume him
Arjuna protects Maya , ,
Story of the Eishi Mandapala .
Austerities of Mandapala
Why he was deprived of the merit of his devotions
Speech of the gods to Mandapala »
He assumes the form of a hird »
His hymn to Agni . . ,
Bestowal of a hoon on him by Agni ,
History of his four sons
Cbrant of boons by India to Arjuna and Krishna
PAGE
631*
ib
ib
ib
632
ib
ib.
635
ib
ib
ib
63&
ib
637
638
646-
FJEIS>.
PREFACE
Several persons of note and personages even In high rank,
"Sympathising with the objects of the " Datavya Bharat Karya-
lya," have from time to time recommended to me thdt the Ma-
habharata, If translated into English, would, to quote the senti-
ments of the Right Honorable the Marquis of Hartlngton,
as conveyed to me in Mr. Eost's letter of the 6th of October,
1882, and published at the time in nearly all the Indian news-
{)apers, " supply a want long felt and be a real boon to the ever-
increasing band of students of Indian history and archaeology."
These recommendations exactly falling in with the views
entertained by me from some time past, have been talcen into
earnest consideration. The ancient literature of India is our
glorious inheritance. In his letter to me Prof. Max Miiller
remarks, " I expect the time will come when every educated
native will be as proud of his Mahahharata and Ramayana as
Germans are of their Nib&lunge, and (jrreek3,even modern Greeks,
of their Homer." The vanity is excusable, if it were only
vanity, that persuades a Hindu to seek the means of placing this
splendid inheritance of his before the eyes of foreign nations,
of foreigners particularly who from their culture are capable of
Sipprfeciating and understanding it. But such an endeavour, if
successful, may not satisfy vanity alone. It is really fraught
with results of the utmost importance to the cause of historical
aaid philological research, in fact, to the cause of Knowledge ia
all her principal departments.
Apart from all these, there is another consideration the im-
portance of which it is difficult to exaggerate. Providence ia
its inscrutable wisdom has linked the destiny of this country
•with that of an island In the remote west which, though unable
to boast of a bright past, has, nevertheless, a splendid present,
and, if signs are to be trusted, a more glorious future still.
England, however, by her wise administration of this her ri-
chest and most extensive dependency, has already ceased to be
iregarded in the light of a conquering power bent only upon
self-aggrandisement at the expense of the children of the soil.
Untrue to the traditions of •Empire and the ■ instincts of their
I 2 1
own better nature, individual Englishmen might now and then
advocate the policy of repression ; but, thank God, force has
long ago ceased to be regarded as an efficacious instrument m
the Government of two hundred million of human beings. In
her gracious Proclamation, constituting the Charter of our
liberties, the Queen-Empress of India enunciates the noblest
principles of government, and -confesses to her determination of
founding her rule upon the love and gratitude of the people.
Occasional lapses on the part of those in authority under her
might produce temporary irritation, but the two races are daily
approaching each other with fraternal feelings as best befit the
children of the same mother. Instead of loakrng upon the con-
quered people as outer barbarians, those in authority over them,
always manifest a sincere desire to enter into their feelings and
understand their aspirations by personal converse and, what is
certainly more efficacious in this line, by a study of their
national literature. Professor Monier Williams in his preface to
Dr. H. H. Milman's metrical translation of Ifedo-pahhycma
remarks, " Now that our Indian Empire has passed its first
great climacteric, and vast changes are being effected in its
constitution, the -value of Sanskrit to all preparing for the
Civil Service * * * cannot be insisted on too forcibly.
Its relations to the spoken languages is not its only attraction.
The study of Latin bears closely on Italian, and yet if the
empire of Italy belonged to this country, we sliould not attach
more importance to proficiency in Latin than we do at present,'
because, in fact, the people who now speak Italian have little
community of character with the Romans who once spoke Latin.
Their tastes, customs, habite of thought, laws, institutions,
religion, and literature are all different. But in India the lapse
of centuries causes little disturbance in the habits and charac-
ter of the people, however numerous and violent the political
revolutions. " And again, " How is it, thetti that knowing all
this. Englishmen, with [two hundred million of ] Indian
fellow-subjects, have hitherto paid less attention to the study
of this language, than other nations who have no material
interests in the East ? "
Since the time, however, that the Professor wrote, some-
[ 3 J
thing has been done towards encouraging the study of Sanskrit
by the Civil Servants of India. It is a matter of regret, how-
ever, that the little that is acquired under compulsion while
in course of training for the first test or the Departmental
examinations, is rarely improved from a love of knowledge
in after life. The cause, however, is not far to seek. The
study of Sanskrit is attended with difficulties that are nearly
insuperable in. the case of the over-worked Indian official.
Unless blessed with linguistic faculties o-f an exceptional nature,
the little leisure that the Indian official might command, even
if wholly devoted to the acquirement of Sanskrit, can scarcely
produce desirable results. Viewed also in the light of a mean
to an end, the end, vi^ of understanding the wishes and aspira-
tions of the Indian races for purposes of better government,
the study of Sanskrit may be dispensed with if all that is
contained in the great Sanskrit works of antiquity becomes
obtainable by Eaglishmen through the medium of translation.
Any effort, therefore, that is made towards unlocking Manu and
,yajn.yavalkya>. Vyasa and Valmiki,. to Englishmen at home or
in India, can not but be regarded as a valuaWe contribution to
the cause of good government.
With regard to the Mahabharata In particular, on which,
as remarked by Oriental scholars, Aryan poets and prose-
writers of succeeding ages have drawn as on a national bank
of unlimited resources, I am fully persuaded that the usefulness
of such a translation and its gratuitous distribution in India
And Europe ( America also has been included at the suggestion
of my friends) would recommend itself to the patriotism of
.my countrymen without the need of any eloquent elaboration.
It is impossible to suppose that the liberality of my country-
men could have been exhausted by su|^orting the " Bharat
,Karyalya" for a period of seven^ years only. The English
translation will cost, at a rough estimate, Rs. 100,000. After
my experience of the .liberality of my countrymen, this sum,
apprently large though it be, seems to me to be a trifle. I pur-
pose therefore to publish an English translation of the Maha-
bharata in monthly parts of 10 forms each, octavo, demy, the
£rst part of which is issued herewith.
I 4 J
The present edition shall consist of 1250 copies, 250 copies
are intended for distribution in India free of all charges, among
the gentry, the aristocracy, aad reigning chiefs ; 300 among
Indian officials of the higher ranks ; 250 for distribution out
of India, chiefly amo&g the sa/vcmts of Europe and America.
200 copies must be reserved ( as experience has taught me ) for
tnaking up losses caused to recipients by negligence and in tran-
sit. The remaining 250 copies shall be charged for at Ba 50 and
Ks 65 per copy inclusive of postal costs, Rs 50 being payable
fey persons in India and Rs 65 by those in Europe and America*
It is needless to say that the selection of recipients shall, in
tegard to the present publication, rest entirely with the Karya-
la^a. Any person desirous of taking a copy, but whose name
rnay not be entered in the free list, may, if he likes, have his
name registered in the list of those to whom the aforesaid 250
teopies are to be supplied for Ea 50 or 65 a copy. In case, however,
of sheer inability on the patt of these; copies may even be
supplied, as long as available, at Rs 12 or Es 25 according as
the address is Indian or foreign. It is needles, however, to
■say that this last class of recipients must necessarily "be very
limited.
Sincfe the foundation of the •' Datavya Bharat Karyalya,"
not a single copy of any of its publications has ever been parted
with for price. The present departure, therefore, from the Kar-
yalya's uniforift practice, in regard to at least 250 copies of th6
projected publication, requires a word of explanation. During
the last seven years I have found a few gentlemen evincing
some reluctance in accepting in gift the publications of .the
" Bharata Karyalya, " although this latter is no institution be-
longing to any private individual but is rather a national con-
cern supported by a nation's patriotism. Many of the persons
evincing such delicacy are too important to be overlooked in the
distribution of our publications. It is to meet their ca^e espe-
cially that 250 copies of the proposed translation are reserved.
These gentlemen might easily accept copies now, on pay-
ment, which, as stated above, is Es 50 in India and Es 65
out of India. So far a^ the " Bharata Karyalya, " however
IS concerned, gentlemen taking copies on payment of the abov^
[ 5 ]
suras, without being looked upon aa purchasers, will be regarded
as donors to the Karyal ya.
Although in the collection of funds necessary for the
aooompllshnient of the present scheme, my chief reliance is
upon my own countrymen, yet in an undertaking of this
nature the Bharat Karyalya can not very well refuse outside
support, if only to make an insurance against failure. The
Editor of the 8ind Gazette, in reviewing the. Karyalya's
prospectus issued in March last, remarked " there are many
" Natives and Europeans of culture who will view the scheme
" in the highly favorable light in which it presents itself
*' to men so unlike as the Marquis of Hartington and Pror
" fessor. Max MuUer, both of whom have given it their warm
" support. Tlie translation will cost the Bharat Karyalya some
" Ks 100,000, and this is a large sum for even so infliiental and
*' wealthy a body to expend on such an object. But so brilliant
" an instance of intellectual charity is certain to attract out-
" side support, and, at the same time, it ought to have the
" eifect of swelling the member^roU of the Society. " While
thanking the European Editor most sincerely for his kind words
in reference to my scheme, I would observe that if that fiohe-
me is rightly appreciated in Europe and America, I should not
be justified in not accepting any oiFer of aid that is voluntarily
made, or even in not seeking (actively, if need be) contributions
to ensure success. Literature, in respect of its demand or use-
fulness either, is, more than anything else in the world, a
cosmopolitan concern. The productions of genius are the
common inheritance of the world. Homer lived as much for
Greeks, ancient or modern, as for Englishmen or Frenchmen,
Germans or Itallarls. Valmiki and Vyasa lived as much for
Hindus as for every race of men capable of understanding them.
A SHORT HISTORY OF THE DaTAVTA BhARAT KARYiXT^,
ITS ORIGIN AND OPERATIONS.
Impressed from my very youth witli the desire of render-,
ing the great religious works of India easily accessible to my
countrymen from a hope that such a step, if accomplished,
would, to a certain extent, counteract the growing sceptioism^
•and irreligion of the age, I nursed the wish for yearsin secret/,
my respurces having been quite disproportionate to the grand-
eur of the schenie. The occupation to which I betook my-
self was that of a Book-selldr and general Ajgent. After some
years of unremitting toil, I achieved a success in my business*
which, in the face of the keen competiticm of the times, I
could consider as in every respect fair. I secured a con^etence
upon which, if I liked, I could retire. But without doing
anything of the kind, I resolved to carry out, of course to the
€xtent of my means, the scheme I had always nursed regard^
ing the great Sanskrit works of antiqraity. I soon- brought out
an editidn in Bengali of the Mahabharata, the great epie-.of
Vyasa, a perfect storehouse of religious instruction imparteeT
not by dry precepts but enforced by the history of living
men, princes and warriors, sages and hermits, in fact, of
every specimen of humanity that can interest man in generaL
My edition consisted of 3,000 copies, and it took me a little
jnore than seven years to complete it. The price I fixed for
a copy, taking all circumstances into consideration; was Es 42.
although a little while before certain dishonest recipients of
Babu Kaliprasanna Singhsi's edition of the same w(*k ( Babu
Kaliprasanna Singha having distributed his edition gratis) had
sold their copies for :^s 60 to 70 per cppy in the open market, ■
A little after my edition had been brought out, I was afflicted
by a domestic calamity with the details of which I need not
acquaint the reader. Suffice it to say that for some time
I was like one demented. On the advice of friends and physi-
cians, I tried the efifect of a temporary separation from old
sights and scenes. But mine was no disorder of the nerves
that a change of climate or scene could do me any goo(^
Mine was " a mind diseased, a rooted sorrow to be plucked from
I 7 1
the memory," and I stood in need of "some sweet oblivious an»
tidote to cleanse the stuffed bosom of that perilous stuff which
Iveighs upon the heart." My purposeless wanderings could be
of no avail. At length I mustered determination enough" to
forget ray sorrows. The desire that I had all along cherished
of doing something in my humble way towards counteracting
the progress of irreligion by a circulation amongst my coun-
trymen of the great religious works of ancient India, and which
had been only temporarily suspended during my affliction,
returned to me with renewed vigor. Besides, during my
purposeless wanderings through the Mofussil, I met with vari-
ous persons in humble stations of life to whom I was well
knovni by my previous publication of the Mahabharata, many
of whom gave me to understand that my edition of the Maha-
bharata though cheap in all conscience, was still out of the reach
. of persons of their class. They regretted that no cheaper edi-
tion could be brought out to satisfy their thirst. Pondering
upon all th«se circumstances, I retraced my way homewards.
Coming back to my office, I took stock and found that after the
sales already effected, about one thousand copies, more or less
complete, of the Mahabharata J had brought out, remained in
my hands unsold. I had nobody to provide for in the world.
My only daughter had been disposed of in marriage and
she was happy with her husband possessing a decent indepen-
dence. By that time I had also secured, from the profits of
my concern, a sum that could secure me a competence for the
rest of my days. Now was the the time, I thought, for making
an attempt towards even a partial accomplishment of the der
sire I had all along cherished. The thousand copies of the
Mahabharata that I had in my hands I began to distribute
gratis amongst my countrymen.
My ill-digested project, however, soon became a failure.
I was not very discriminate in the selection of recipients. My
simplicity was taken advantage of by a number of persons
whom I should not have trusted. These obtaining copies from
me gratis began to sell them for price in the market. Experi-
ence made me wise, but the wisdom came too late. The copies
I had in my hands had all been exhausted.
C 8 ]
It was at this time that I began to mature some plan where*
by the desire I cherished could be carried out without designing
persons being able to take any undue advantage. After
much deliberation, I succeeded in forming a plan which when
Submitted to my friends was fully approved of by. them. The
details of this plan will appear from: the sequel.
My plan being matured, I resolved to bring out a second
edition of the Mahabharata, the whole intended for gratuitous
distribution, subject, of course, to proper restrictions. I selected
the Mahabharata in particular, for more reasons than one. The
editions of the Mahabharata brought out under the auspices of
the Maharaja of Burdwan and the late Babu Kali Prasanna
Singha, and distributed gratis, had comprised a few thousand
copies utterly inadequate to satisfy the public demand. The
manner also in which these copies had been distributed preclu-
ded the possibility of the great body of Mofussil readers being
fceiiefitted to any considerable extent. It would seem, besides,
that such gratuitous distribution by the Maharaja of Burdwan
and Babu Kali Prasanna Singha by its very insufficiency had
tended more to tantalize the public than allay its thirst for the
ancient literature of India.
In view, therefore, of this thirst for the ancient literature
of our Father-laiid,— ^a thirst that could not but inspire feelings
of pride in every patriotic bosom, feelings also that were
particularly gratifying to me on account of the anxiety I
had entertained at the sight of the growing irreligiousness of
a portion of my countrymen, I resolved to establish a permanent
Institution for the gratuitous distribution of the great reli-
gious works of ancient India. In this connection, as offering a
ground of utility that would recommend itself more generally,
I may again quote Professor Max Muller. " Printing " says he,
"is now the only means of saving your Sanskrit literature from
inevitable destruction. Many books which existed one or two
centuries ago, are now lost, and so it will be with the rest, unless
you establish Native Printing Presses, and print your old texts."
The fruit then of my resolution has been the " Datavya
^harata Karyalya. " I felt, from the beginning, that such an
institution, to be successful, would require large funds. The sum
t 9 1
1 could devote to the purpose would be quite Inadequate. But
I was pefsuaded that of all countries in the world, India ia
pre-eminently the land of charity. The modes in which her
charity exhibits itself might not be in accordance with the
dictates of the political economy that is now in vogue in the
West. But of the measure of that charity and of its disin-
terested character, there could be no question. I was persua-
ded that an appeal to my countrymen giving away their thou-
sands at the beck of officials for the accomplishment of schemes
of doubtful utility, could not fail to be responded to . Such
an appeal was made, and with what success is already before
the public. " I am particularly glad to see, " again remarks
the Professor quoted above, "that you do all that you are doing
with the help of your own countrymen. That is the right way
to go to work. " For the success achieved small credit is due to
me. The credit belongs almost wholly to my countrymen.
The " Datavya Bharat Karyalya " has, within the course of
the last seven years, printed and gratuitously distributed two
editions of the Mahabharata in Bengalee translation, each edi-
tion comprising nearly 3,000 copies. The fourth edition of
the Mahabharata (the third of the series for gratuitous distri-
bution) has been commenced and will take some time before it
is completed. One edition of the Harivansa comprising 3,000
copies has been exhausted. The Ramayana also has been taken
in hand and is nearly completed, the text of Valmiki publish-
ing along with the translation. Roughly estimated, the "Bharat
Karyalya" has distributed up to date nearly Nine thousand
copies of the Mahabharata and the Harivansa taken together,
and that number would swell to Eighteen thousand, when the
fourth edition of the Mahabharata and the first edition of the
Ramayana (both diglot; will be complete. A single copy of the
Mahabharata consists of about 1,033 forms, octavo, demy ; a
single copy of the Harivansa, 112 forms ; and a single copy of
the Ramayana, 578 forms. The Arithmetical result, therefore,
of the operations of the " Bharat Karyalya " has been that
1,37,83,500 separate printed forms have been already gratui-
tously distributed and in course of distribution.
[ 10 ]
■ Leaving aside the arithmetical results of the Karyalya'a
operations, it might be fairly presiiuaed that the genuine de-
mand for 18,000 cQpies of the sacred books of India represents
adegr«!eof 'interest -taken by the people in the history of
their past that is ceutainly not discouraging to patriotic
hearts. So far as I myself am concerned, I would consider
myself amply repaid if my exertions, ^ave contributed in
the least towards withdrawing any portion of my country-
men and country-women from a perusal of the sensational
literature of the present, day in which, under the pretence
of improvement, the plots and situations of fifth-rate French
novels are inteoduced, vitiating the manly Aryan taste, and
leaving no substantial instruction behind. If the publica-
tions of the Bharat Karyalya have succeeded in withdrawing to
some extent readers of this class of literature from the unheal-
thy excitement for which alone it is sought, and turning them
to contemplate the purity of Aryan society, the immutable
truths of Aryan philosophy, the chivalry of Aryan princes and
warriors, the masculine morality that guides the conduct of
men even in the most trying situations, the bright examples of
loyalty, constancy, and love, which the Aryan poet describes
with a swelling heart, the end of those publications has at least
been partially achieved. May I indulge the hope that my
countrymen, even as they now are, be preserved from foreign
influences in their manners, and may I also indulge the hope
that my countrymen continue to look upon Vyasa and Valmiki
with ieelings of proper piiUe !
FROTAP CHUNDRA ROT,
Batavya Bharata Karyalya,
TRAJ^rSLATORS PREFACE.
The qbjeot of a translator should ever be to hold the
mirror up to his author. That being so, his chief duty is to
represent, so far as practicable, the manner in which his
author's ideas have been expressed, retaining, if possible, at
the sacrifice of idiom and taste, all the peculiarities of hia
amthor's imagery and of language as well. In regard to
translations from the Sanskrit, nothing is easier than to dish
up Hindu ideas so as to make them agreeable to English taste.
But the endeavor of the present translator has been to give in
the following pages as literal a rendering as possible of the
great work of Vyasa. To the purely English reader there ia
much in the following pages that will strike as ridiculous. Those
unacquainted with any language but their own are generally
very exclusive in matters of taste. Having no knowledge of
models other than what they meet with in their own tongue,
the standard they have formed of purity and taste in composi-
tion must necessarily be a narrow one. The translator, how-
ever, would ill-discharge his duty if for the sake of avoiding
ridicule he sacrificed fidelity to the original. He must re-
present his' author as he is, not as he should he to please the
narrow taste of those entirely unacquainted with him. Mr.
Pickford, in the preface to his Engtish translation of the Maha
Vim Cha/rita, ably defends a close adherence to the original
even at the sacrifice of idiom and taste against the claims of
what has been called " free translation" winch means dressing
the author in an outlandish garb to please those to whom he ia
introduced.
In the preface to his classical translation of Bhartrihari'a
MH Satakam and Vairagya-Satalcam, M.v. Q. H. Tawney
says, "I am sensible that, in the present attempt, I have
retained much local coloring For instance, the idea of wor-
shipping the feet of a god or great man, though it frequently
occurs in Indian literature, will undoubtedly move the laugh-
ter of Englishmen unacquainted with Sanskrit, especially if
they happen to belong to that class of readers who rivet their
attention on the accidental and remain blind to the essential.
[ 2 ]
But a certain measure of fidelity to the original, even at the
risk of making oneself ridiculous ia better than the studied
(dishonesty which characterises so many translations of oriental
poets." ^e fully subscribe to the above, although, it must be
observed, the censure conveyed to the class of translators
last indiQated is rather undeserved, there being nothing like
a " studied dishonesty " in their ' efforts •which proceed only
from a mistaken view of their duties and as suich betray only
an eiTor of th« head but not of the heart.
THE MAHABHARATA.
ADI PARVA.
Section 1.
Om ! Having bowed down to Narayana and Nara, the
most exalted male being, and also to the goddess Saraswati,
must the word success be uttered.
Ugra-srava, the son of Lomaharshana, sumamed Sauti, well
versed in the Puranas, bending with humility one day ap-
proached the great sages of rigid vows, sitting at their ease who
had attended the twelve yeajs' sacrifice of Saunaka, sumamed
Kulapati, in the forest of Naimisha. Those ascetics, wishing to
hear his wonderful narrations, presently began to address him
who had thus arrived at that recluse abode of the inhabitants of
the forest of Naimisha. Having been entertained with due
respect by those holy men, he saluted those Munis (sages) with
joined palms, even all of them, and inquired of the progress of
their asceticism. Then all the ascetics, being again seated, the
son of Lomaharshana humbly occupied the seat that was assigned
to him. Seeing that he was comfortably seated and recovered
from fatigue, one of the Rishis, beginning the conversation, asked
him " Whence comest thou, O lotus-leaf-eyed Sauti, and where
hast thou spent the time ? Tell me, who ask thee, in full ?"
Accomplished in speech, Sauti, thus questioned, gave, in the
midst of that spacious assemblage of contemplative Munis, a full
and proper answer, in words consonant with their mode of life.
Sauti said: "Having heard the diverse sacred and wonderful
stories composed in his Mahabharata by Krishna-Dwaipayana,
and which were recited in full by Vaisampayana at the Snake-
sacrifice of the high-souled royal sage Janamejaya and in the
presence also of that chief of princes, the son of Parikshita ;
having wandered about, visiting many sacred waters and holy
shrines, I journeyed to the country venerated by the Dwijaa
(twice-born) and called Samantapanchaka, where formerly were
2 MAHABHARATA,
fought the battles between the children of Kuru and Pandu,
and all the chiefs of- the land ranged on either side. Thence,
being anxious to see you, I anl com& into your presence. Ye
reverend sages, all of whoin are to me as Brahma ; ye greatly
blessed, who shine in this place of sacrifice with the splendour
of the solar fire ; ye who have performed ablutions and are
pure ; ye who have concluded the silent meditations and have
fed the holy fire ; and ye who are sitting without care ; what,
0 ye Dwijas, (twice^bom) shall I repeat ? Shall I recount the
sacred stories collected in the Puranas containing precepts of
religious duty and of worldly . profit, or the acts of illustrious
!©,ints and sovereigns of mankind ? "
The Rishis replied : — "The Purana, first promulgated by the
gr^at Rishi Dwaipayana, and which after having been heard both
by the gods and the Brahmarshia was highly esteemed, which ia
the most eminent narrative that exists diversified both indictioij
and division, possessing subtile meanings logically combined, and
embellished from the Vedas, is a sacred work. Composed in
elegant language, it includeth the subjects of other books. It is
elucidated by other Sastras, and comprehendeth the sense of the
four Vedas. We are desirous of hearing that history, also called
Bfmnita, the holy composition of the wonderful Vyasa, which
dispelleth the fear of evil; just as it was cheerfully recited by the
Uishi Vaishampayana, under the direction of Dwaipayana himself
at the snake-sacrifice of Raja Jananaejay ?"
Sauti then said : — " Having bowed down to the primordial
male being Isana, to whom multitudes make offerings, and who
is adored by the multitude ; who is the true incorruptible one,
Brahma, perceptible, imperceptible, eternal ; who is both a non-
existing and an existing-non-existing being ; which is the uni?
verse and also distinct from the existing and non'Oxisting- uni-
verse ; who is the creator of high and low ; the ancient, exalted,
inexhaustible one ; who is Tishnu, the beneficent and benefi-
cence itself, worthy of all preference, pure and immaculate ; who
is Hari, the ruler of the faculties, the guide of all things mo-
veable and immoveable ; I will declare the sacred thoughts of
■the illustrious sage Vyasa, of marvdlous deeds and worshipped
here by all. Some bards have already published this historjf.
AfilPARVA. '3
some are now teaching- it, and others, in like manner, will hei'e-
after promulgate it upon the earth. It is a great source of
knowledge, established throughout the three regiobs of the
world. It is possessed by the twice-born both in defedled and
compendious fdrms- It is the delight of the Earned for being
embellished with elegabt expressions, conversations human and
divine, and a variety of poetical measures.
"In this world, when it was : destitute of brightness and light,
and enveloped all around in total darkness, there came intb
being, as the .primal cause o£ creation, a jniiffhty egg, the one in-
exhaustible seed of all created beings. It is called MahadivjrSi,
and was formed at the begipning of the Yuga, in which,
we are told, was th6 true light Brahma, the eternal one, the
wonderful and inconceivable being present alike in all places;
the invisible and subtile cause, whose nature partaketh of entity
and nonentity. From this egg came the lord Pitamaha^ Brahma,
the one only Prajapati ; with Suraguru and Sthanu ; so Manu,
Ka, and Parameshti ; also Pracheta and Daksha, and the seven
sons of Daksha. Then also appeared the twenty-one Prajapatis,
and the man of inconceivable nature whom all the Kishis know ;
so the Vis\va/'devaiS, the Aditym,thQ Vams, and the twin A^wi-
nas ; the Yakshas, the Sadhyas, the Pisachas, the Guhyakas,
and the Pitris, After these We^e produced the wise and most
holy Brahmarshis, and the numerous JJoyar-sA^s distinguished by
eVery noble quality. So the waters, the heavens, the e^th, the
air, the sky, . the points of the heavens, the years, the seasons,
the months, the. fortnights, called Pakshas, with day and night
in due succession. And thus were produced all things which
are known to mankind.
"Ahd what is seen in the universe, whether animate or in^
animate, of created things, will, at the end of the world, aiid
after the expiration of the Yuga, be again confounded. Arid, at
the commelicement of other Yugas, all things will be renovated;
and, like the various fruits of the earth, succeed each othei^ in
the due order of th6ir seasons. Thus continueth perpetually to
revolve in the world, without beginning and without end, this
wheel which causeth the destruction of all things.
"The generation of Devas, as a brief example, was . thirty-
i MAHABHARXTA,
three thousand thirty- three hundred and thirty-three. The son*
of Biv were Brihadbhanu, Chakshush, Atma, Vibhavasu, Savita
Richika, Arka, Bhanu, Ashabaha, and Bavi. Of these Vivaawana
of old, Mahya was the youngest whose son was Deva-brata. The
latter had for his son, Su-brata, who, we learn, had three sons,— r
Dasa-jyoti, Sata-jyoti, and Sahasra-jyoti, each of them produ-
cing numerous offspring. The illustrious Dasa-jyoti had ten
thousand, Sata-jyoti ten times that number, and Sahasra-jyoti
ten times the number of Sata-jyoti's offsprings. From these
are descended the family of the Kv/rm, of the Tadu8, and of
Bhdrata ; the family of Yayati and of Jkshwdku ; also of all
the Rajarshis. Numerous also were the generations produced,
and f ery abundant were the creatures and their places of abode,-
the mystery which is threefold, — the Vedas, Yoga, and Vijnana,-
Dharma, Artha, and Kama, — also various books upon the sub-
ject of Dharma, Artha, and Kama, — ^also rules for the conduct
of mankind, — ^also histories and discourses, with various srutis :
all of which having been seen by the Bishi Vyasa are here in
due order mentioned as a specimen of the book.
"The Bishi Vyasa published this mass of knowledge in both
a detailed and an abridged form. It is the wish of the learned
in the world to possess the detail and the abridgment. Some
jread the Bharata beginning with the initial mantra (invocation)
others with the story of Astika, others with Uparichara, while
some Brahmanas study the whole. Men of learning display
their various knowledge of the institutes in commenting on the
composition. Some are skilful in explaining it, while others in
remembering its contents.
"The son of Satyavati haviag, by penance and meditation,
analysed the eternal Veda, afterwards composed this holy history.
And when that learned Brahmarshi of strict vows, the noble
Dwaipayana Vyasa, offspring of Farasara, had finished this great-
est of narrations, he began to consider how he might teach it
to his disciples. And the possessor of the six attributes, Brahma,
the world's preceptor, acquainted with the anxiety of the
Rishi Dwaipayana, came in person to the place where the
latter was, for gratifying the saint, and benefitting the
people, And when Vyasa, surrounded by all the tribes of
Miinis, saw him, he was surprised ; and standing with joined
palms, he bowed and he ordered a seat to be brought. And Yyasa
having gone round him who is called Hiranyagarbha seated on
tha.t distinguished seat, stood near it ; and being commanded
by Brahma Parameshti, he sat down near the seat, full of aflfecfc-
tion and smiling in joy. Then the greatly glorious Vyasa, ad-
dressing Brahma Parameshti, said, ' 0 divine Brahma ,by me a
poem hath been composed which is greatly respected. The mys-
tery of the Veda, and what other subjects have been explained
by me ; the various ritual of the Vedas and of the Upanishada
with the Angas ; the compilation 6f the Puranas and history
formed by me and named after the three divisions of time,
past, present, and future ; the determination of the nature
of decay, death, fear, disease, existence, and non-existence ; a
description of creeds and of the various inodes of life ; rules for
the four castes, and the import of all the Puranas ; an account
of asceticism and of the duties of a religijous student ; the dimen?
sions of the sun and moon, the planets, constellations, and stars,
together with that of the four ages ; the Rik, Sama, and Tajur
Vedas ; also the Adhyatma ; the sciences called Nyaya, Orthoepy,
and treatment of disease ; charity and Pasupata ; birth, celestial
and human, for particular purposes ; also a description of places
pf pilgrimage and other holy places ; of rivers, mountains, forests,
and the ocean ; of heavenly cities and the kalpas ; the
art of war ; the different kinds of nations and language ; and
what is the nature of the manners of the people ; and the all-
pervading spirit ; all these have been represented. But, after all*
no writer of this work is to be found on earth. '
" Brahma said: ' I esteem thee, for thy knowledge of divine
mysteries, before the whole body of celebrated Munis distin^
guished for the sanctity of their live?. I know thou hast
revealed the divine word, even from its first utterance, in the
language of truth. Thoii hast called thy present work a poem,
wherefore it shall be a poem. There shall be no poets whose
works may equal the descriptions of this poem, even as the
three other modes, called Asramas, are ever unequal in merit to
the domestic Asrama. Let Ganesa be thought of, 0 Muni,
for the purpose of writing the poem, ' ".
e MABABHABATA.
Sauti said, " Brahma having thus spoken to Vy£usa, retirefl
to his own abode. Then Vyasa began to call to his remembrance
Ganesa. And Qanesa, obviator of obstacles, ready to fulfil the
desires of his votaries, was no sooner thought of, than he repaired
to the place where Vyasa was seated^ And when he had beea
saluted, and was seated, Vyasa addressed him thus :— ' 0 guide
■of the gcmas ! be thou the writCT of the Bhdrata which I have
formed in my imagina,tion, and which I am about to repeat. '
" Ganesa, upon hearing this address, thus answered :— ' I
will become the writer of thy work, provided my pen do not
for a moment cease Writing. ' And Vyasa said unto that divi^
nity, ' "VVherever there be any thing thou dost not comprehend
cease to continue writing. ' Ganesa having signified his assent,
by repeating the word Om ! proceeded to write ; and Vyasa
began ; and, by way of diversion, he knit the knots of compo-
sition exceeding close ; by doing which, he dictated this work
according to his engagement. ■ ,.•...
"I am (continued Sauti) acquainted with eight thousand eight ■
hundred verses, and so is Suha, and, perhaps, Scmfoych From
the nlysteriousness of their meaning, 0 Muni, no one is able, to
this day, to penetrate those closely knit difficult slokas. Even the
omniscient Ganesa took a moment to consider ; while Vyasa,
however, continued to compose other verses in great abundances
" The wisdom of this work, like unto an instrument for
applying collyrium, hath . opened the eyes of the inquisitivfe
world, blinded by the darkness of ignorance. As tliie sua
dispelleth the darkness so doth the Sharata by its discourses on
religion, profit, pleasure and final release, dispell the ignorance'
of men. As the full moon by its mild light expandeth the buds
of the water-lily, so this Puran, by exposing the light of the
Sruti hath acpanded the human intellect. By the lamp of history,
which destroyeth the darkness of ignorance, the whole mansion
of the womb of nature is properly and completely illuminated.
"This work is a tree, of which the chapter of contents is
the seed; the divisions called Pa/uloma and AsUk& are the root ;
the part caWed Sambhava is the trunk ; the books called Sabha
and Aranya. are the roosting perches ; the book called Aram is
the knitting knots ; the books called Virata snd Udyo^a,
, ADI PARVA. 7
the pith ; the book named Bhishma, the main branch ; the book
called Brona, the leaves ; the book called Kama, the fair
powers ; the book named Saiya, their sweet smell ; the books en-
titled Stri and Aiehika, the refreshing shade ; the book called
Somti, the mighty fruit ; the book called Aswamedha, the
immortal sap ; the book denominated AsramavasiksL, the spot
where it grOweth ; and the book called Mansala, is an epitome
of the Vedsis and held in great respect by the virtuous Brahmana.
The tree of the Bharata, inexhaustible to mankind as the clouds,
ahall be as a source of livelihood to all distinguished poets."
Sauti continued, "1 will now speak of the undying flowery and
fruitful productions of this tree, possessed of pure and pleasant
ISaste, and not to be destroyed even by the immortals. Fomierly,
the spirited and virtuous Krishna Dwaipayana, by the injunctions
©f ' Vishma, the wise son of Ganga and of his own mother,
became the father of three boys, who were like the three fires,
l>y the two wives of Viohitra-virya ; and having thus raised
up Dhritarashtra, Pandu and Vidura, he returned to his recluse
abode to prosecute his religidus exercises.
"It was not till after these were born, grown up, and depar-
ted on the supreme journey, that the great Rishi Vyasa pub-
lished the Bharata in this the region of mankind ; when being
solicited by Jctna/rmjaya and thousands of Brahmans, he instruct-
ed his disciple Vaisampayana, who was seated near him ; and
he, sitting together with the Sadasyas, recited the Bharata,
during the intervals of the ceremonies of the sacrifice, being
repeatedly urged to proceed,
"Vyasa hath fully represented the greatness of the house
of Kwrw, the virtuous -principles of Gandhari, the wisdom of
Vidura, and the constancy of Kunti. The noble Bishi hath
also described the divinity of Vasudeva, the rectit.ude of the
sons of Pandu, and the evil practices of the sons and partir
sans of Dhritarrashtra.
"Vyasa executed the compilation of the Bharata, exclusive
of the episodes, originally in twenty-four thousand verses.;
and so much only is called by the learned as the Bharatcf,.
Afterwards he composed an epitome in one hundred and fifty
verses, consisting of the introduction with the chapter of con-
S itAaABHARXTA,
tents. This he first taught to his son Suka ; and afterwards.
ha r">,v8 it to others of his disciples who were possessed of the
same qualifications. After that he executed another compilation,
consisting of six hundred thousand verses. Of these, thirty hun-
dred thousand are known in the world of the Devas ; fifteen
hundred thousand in the world of the Pitris ; fourteen hundred
thousand among the Gandharvas, and one hundred thousand
in the regions of mankind. Narada recited them to the Devas,
Devala to the Pitris, and Suka published them to the Gand-
harvas, Yakshas, and Eakshasas ; and in this world they were
recited by Yaisampayana, one of the disciples of Yyasa, a man
of just principles and the first among all those acquainted with
the Yedas. Know that I, Sauti, have also repeated one hundred
thousand verses.
"BitT^odhana is a great tree formed of passion, KarrM is its
trunk; Sakuni is its branches ; DusahasaTia, its full-grown fruit
and flowers; and the weak-minded Raja Bhrita-rashtra, its roots.
" Tudhiah-thira is a vast tree, formed of religion and virtue ;
Arjuna is its trunk ; Bhima-sena, its branches ; the two sons of
Madri are its full grown fruit and flowers ; and its roots are
Krishna, Brahma, and the Brahmanas.
"Pandu, after having subdued many countries by his wisdom
and prowess, took up his abode with the Munis in a certain
forest as a sportsman, where he brought upon himself a very
severe misfortune for having killed a stag coupling with its
mate, which served as a warning for the conduct of the princes
of his house as long as they lived. Their mothers, that the
ordinances of the law might be fulfilled, admitted as substitutes
to their embraces the gods Dharma, Yayu, Sakra, and the
divinities the twin Aswinas. And when their offsprings were
grown up, under the care of their two mothers, in the society
•of ascetics,, in the midst of sacred groves and holy recluse
abodes of religious men, they were conducted by Eishis into
the presence of Dhrita-rashtra and his sons, following as students
in the habit of Brahmacharis, having their hair tied in knots
on their heads. 'These our pupils,' said they, 'are as your sons,
your brothers, and your friends ; they are Faudavas, ' Saying
-this, tht Munis disappeared, '
ADIPARVA. 9
" When the Kauravas saw them introduced as the sons of
Pandu, the distinguished class of citizens shouted exceedingly
for joy. Some, however, said, they were not the sons of Pandu ;
others said, they were ; while a few asked how they could be
his ofifspring, seeing he had been so long dead. Still on all
sides voices were heard crying, 'They are on all accounts welcome!
Through divine Providence we behold the family of Pandu !
•Let their welcome be j»oelaimed !' As these acclamations
tjeased, the plaudits of invisible spirits, causing eyery point
of the heavens to resound, were tremendous. There were
showers of sweet-scented flowers, and the sound of shells iand
kettle-drums. Such were the wonders that happened on the
arrival of the young princes. The joyful noise of all the citizen?,
in expression of their satisfaction on the occasion, was so great
that it reached the very heavens in magnifying plaudits.
" Having 'studied the whole of the Vedas and sundry other
shastras, the Pandavas resided there, respected by all and without
apprehension from any one.
" The principal men were pleased with the purity of Yudish-
thira, the fortitude of Bhima-sena, the courage of Arjuna,
the submissive attention of Kunti to her superiors, and the
humility of the twins Nakula and Sahadeva ; and all the people
rejoiced because of their heroic virtues.
"After a while, Arjuna obtained the virgin Kirshna a;t
the sivayamvara, in the midst of a concourse of Baj^, bjy
performing a very difficult feat of archery. And from this time
he became very much respected in this world among all
bowmen ; and in fields of battle also, like the sun, he was
hard to be beheld by foe-men. And having vanquished jail tl^e
neighbouring princes and every considerable tribe, he accom-
plished all that was necessary for the Raja (his eldest brother)
to perform the great sacrifice called Bajasuya.
" Yudhishthira, after having, through the ,\p?e counsels of'
Vasudeva and by the valor of Bhima-sena and Arjuna, slgpiip
Jarasandha (the king of Magadha) and the proud Chaidy^,
acquired the right to perform the grand sacrifice of Rajasujia
-abounding in provisions and offerings a,nd fraught with trans-
'-cende;at merits. And Duryodhana came to this sacrifice ; aad
2
10 MAHABHARATA.
when he beheld the vast wealth of the Pandavas scattered all
-around ; the offerings ; the precious stones, gold, and jeweb ;
the wealth in cows, elephants, and horses ; the curious textures,
garments, and mantles ; the precious shawls and furs, with
carpets made of the skin of the Ranku ; he was filled with
envy and became exceedingly displeased. And when he beheld
the hall of assembly elegantly constructed by Maya (the Asura
^architect) after the fashion of a celestial court, he was inflamed
with rage. And having started in confusion at certain architec-
tural deceptions within this building, he was derided by Bhima-
sena in the presence of Vasudeva, like one of mean descent.
" And it was represented to Dhrita-rashtra that his son, while
partaking of various objects of enjoyment and diverse precious
things, was becoming meagre, wan, and pale. And Dhrita-rashtra,
Bometime after, out of affection for his son, gave his consent to
their playing (with the Panda vas) at dice. And Vasudeva
coming to know of this, became exceediing wroth. And being
dissatisfied, he did nothing to prevent the disputes, but over-
looked the gaming and sundry other horrid unjustifiable transac-
tions arising therefrom ; and in spite of Vidura, Bhishma,
Brona, and Kripa the son of Sharadwan, he made the Kshetriaa
kill each other in the terrific war that ensued.
" And Dhrita-rashtra hearing the ill news of the success
of the Pandavas and recollecting the resolutions of Duryodhana,
Kama, and Sakuni, pondered for a while and addressed Sanjaya
the following speech : —
' Attend, O Sanjaya, to all I am about to say, and it will
not become thee to treat me with contempt. Thou art well
versed in the shastras, intelligent, and endued with wisdom.
My inclinations were never for war, nor did I delight in the
destruction of my race. I made no distinction between my
own children and the children of Pandu. My own sons were
prone to wilfulness and despised me because I am old. Blind
as I am, because of my miserable plight and through paternal
affection, I bore it all. I was foolish after the thoughtless
Duryodhana ever growing in folly. Having been a spec-
tator of the riches of the mighty sons of Pandu, my son was
'Jerided for his awkwardness while ascending the hall. Unable
ADI PAEVA, 11
to bear it all and unable himself to overcome the sons of
Pandu in the field, and though, a soldier, unwilling yet to
obtain good fortune by his own exertions, with the help of tha
king of Gandhara, he concerted an unfair game at dice.
' Hear, 0 Sanjaya, all that happened thereupon and came to
my knowledge. And when thou hast heard all I say recollect-
ing everything as it fell out, thou shalt then know me for one
with a prophetic eye. When I heard that Arjuna, having bent
the bow, had pierced the durious mark and brought it to th&
ground, and bore away in triumph the maiden Krishna, in the.
sight of the assembled princes, then, 0 Sanjaya, I had no hope;
of success. When I heard that Subhadra of the race of Madhu
had, after forcible seizure, been married by Arjuna in the city of
Dwaraka, and that the two heroes of the race of Vrishni (Krishna
and Balarama, the brothers of Subhadra) without resenting it;
had entered Indraprastha as friends, then, 0 Sanjaya, I had no
hope of success. When I heard that Arjuna, by his celestial ar-
rows preventing the down-pour by Indra the king of the gods^ had
gratified Agni by making over to him the forest of Khandava,.
then, 0 Sanjaya, I had iio hope of success. When I beard that
the five Pandavas with their mother Kunti had escaped from the
house of lac, and that Vidura was engaged in the accoinplisfa-
ment of, their designs, then, 0 Sanjaya, I had no hope of success.
When I heard that Arjuna, after having pierced the mark in
the arena had won Draupadi, and that the brave Panchalas had
joined the Pandavas, then, O Sanjaya, I had no hope of success.
When I heard that Jariasandha, the foremost of the royal
line of Magadha and blazing in the midst of the Kshetrias,,
had been slain by Bhima with his bare arras alone, then,.
0 Sanjaya, I had no hope of success. When I heard that in
their general campaign the sons of Panda had conquered the.
chiefs of the land and performed the grand sacrifice of the
Rajasuya, then, 0 Sanjaya, I had no hope of success. When
1 heard that Draupadi, her voice choked with tears and
heart full of agony, in the season of impurity and with but one.
raiment on, had been dragged into court and though -she had
protectors had been treated as if she had none, then, 0 Sanjaya,
I had no hope of success. When I heard that the '.wicked wretch.
ii MAHABHABATA.
Dushaahana, in striviiag to strip her of that single garment, had=
6nly drsiwn from hor person a large heap of cloth without bemg^
*ble to arrive at its end, then, O Sanjaya, I had no hope of
success. When I heard that Yudhishthira, beaten by Saubala
at the game of dice and deprived of his kingdom as the con-
sequence thereof, had still been attended upon by his brothers,
of incomparable prowess, then O Sanjaya, I had no hope of
success. When I heard that the virtuous Pandavas weeping
if ith affliction had followed their elder brother to the wilderness
and exerted themselves variously for the mitigation of his
discomforts, then, O Sanjaya, I had no hope of success.
' When I heard that Yudhishthira had been followed into the
wilderness by Sifiatakas and noble-minded Brahmanas who live
upon alms, then, O Sanjaya, I had no hope of success. When
I heard that Arjuna, having in combat pleased the god of gods,
Tryamhako) (the three-eyed) in the disguise of a hunter,
obtained the great weapon Pasupata, then, O Sanjaya, I had
no hope of success. When I heard that the just and renowned.
Arjuna, having been to the celestial regions, had there obtained
celestial weapons, from Indra himself then, O Sanjaya, I had
no hope of success. When I heard that afterwards Arjuna had
vanquished the Kalakeyas and the Paulomas proud with the boon
they had obtained and which had rendered them invulnerable
even to the celestials,, then, O Sanjaya, I had no hope of success.
When I heard that Arjuna, the chastiser of enemies, having:
gone to the regions of Indra for the destruction of the Asuras,
had returned thence successful, then, O Sanjaya, I had no
hope of success. When I heard that Bhima and the other
sons of Pritha (Eunti) accompanied by Vaisravana had arrived
at that country which is inaccessible to man, then, O Sanjaya,
I had no hope of success. When I heard that my sons, guided
by the counsels of Kama, while on their journey of Ghosayatra
had been taken prisoners by the Gandharvas and were set free
by Arjuna, then, O Sanjaya, I had no hope of success. When I
heard that Dharma (the god of justice) having come under the
form of a Yaksha had proposed certain questions to Yudhishthira
then, O Sanjaya, I had no hope of success. When I heard
that my sons had failed to discover the Pandavas under their
ADI PARVA. 13
disguke while residing with DrauiJadi in the dominions of
Virata, then^ O Sanjaya, I had no hope of success. When I
heard that the principal men of my side had all been vanquished
by the noble Arjuna with a single chariot while residing in the
dominions of Virata, then, O Sanjaya, I had no hope of success.
When I heard that the king of Matsya had offered his virtuous
daughter Uttara to Arjuna and that Arjuna had accepted her
for his son, then, O Sanjaya, I had no hope of success. When
I heard that Yudhishthira, beaten at dice, deprived of wealth,
exiled and separated from his connections, had assembled yet an
army of seven AhkoMhinis, then, O Sanjaya, I had no hope of
success. When I heard that Vasudeva of the race Madhu,
who covered this whole earth by one foot, was heartily
engaged in the welfare of the Fand'avss, then, O Sanjaya,
Z had no hope of success. When I heard Narada declare
that Krishna and Arjuna were Nara and Narayana and he
(Narada) had seen them together in the regions of Brahma,
then, O Sanjya, I had no hope of success. When I heard
that Krishna for the welfare of mankind, anxious to bring'
about peace, had repaired to the Kurus, and went away without
having been able to effect his purpose, then, O Sanjaya, I bad
no hope of success. When I heard that Kama and Duryodhana
resolved upon imprisoning Krishna but that Krishna displayed
in himself the whole universe, then, O Sanjaya," I had no
hope of success. When I heard that upon the departure of
Krishna, Pritha (Kunti) standing full of sorrow near his chariot
received consolation from him, then, O Sanjaya, I had no
hope of success. When I heard that Vasudeva and Bhisma
the son of Santanu were the counsellors ' of the Pandavas
andDrona the son of Bharadwaja pronounced blessings on
them, then, O Sanjaya, I had no hope of success. When
Kama said unto Bhisma— I will not fight when thou art
fighting — and quitting the army went away, then, O Sanjaya,
I had no hope of success. When I heard that Vasudeva
and Arjuna and the bow gandiva of immeasurable prowess,
three beings of dreadful energy, had come together, then,
O Sanjaya, I had no hope of success. When I heard that
upon Arjuna having been seized with compunction on his
14 MAHABHABATA.
chariot and ready to sink, Krishna showed him all the worlds
within his body, then, O Sanjaya, I had no hope of success.
When I heard thatBhistna, the desolator of foes, killing ten-
thousand charioteers every day in the field of battle, had not
slain any amongst the (Pandavas) of note, then, O Sanjaya, I bad
no hope of success. "When I heard that Bhisma the righteous
son of Ganga had himself indicated the means of his death
in the field of battle, and that the same were accomplished
by the Pandavas with joyfulness, then, 0 Sanjaya, I had no
hope of success. When I heard that Arjuna having placed
Sikhandi before himself in his chaHot, had wounded Bhisma
of infinite courage and invincible in battle, then, 0 Sanjaya,
I had no hope of success. When I heard that ancient hero'
Bhisma, having reduced the numbers of the race of' s^omaJfea'
to a fewj overcome with various wounds was lying on a bed of
arrows, then, O Sanjaya, I had no hope of success. When I'
heard that upon Bhisma's lying on the ground distressed for
water, Arjuna, being requested, had pierced the ground and
allayed his thirst, then, O Sanjaya, I had no hope of success.
When Vayu together with Indra and Surya united as allies for:
the success of the sons of Kunti, and the beasts of prey
(by their inauspicious presence) were puttying us in fear, then,
0 Sanjaya, I had no hope of success. When the wonderful
warrior Drona, displaying various modes of fight in the field,
did not slay any of the superior Papdavas, then, 0 Sanjaya,
1 had no hope of success. When I heard that the MakaraOuk
Sarisaptakas of our army appointed for the overthro:w of Arjuna
were all slain by Arjuna himself, then, 0 Sajnaya, I had no hope
of success. When I heard that our disposition of forces, im-:
penetrable by others, and defended by Bharadwaja himself well-
armed, had been singly forced arid entered by the brave son of
Subhadi-a, then, O Sanjaya, I had no hope of success. When
I heard that our Maharathas, unable to overcome Arjuna, bore
the face of joy after having jointly surrounded and .slain the
boy Abhimanyu, then, O Sanjaya, I had no hope of success.
Wben I heard that the blind Kauravas were shouting for joy'
after having slain Abhimanyu and that thereupon ^juna in
anger made his celebrated speech referring to Saindhava, then
L ADI PABVA. 13
0 Saajayft, I liad no hope of success. When I heard that Arju-
na had vowed the death of Saindhava and fulfilled his vow in the
presence of his enemies, then, 0 Sanjaya, I had no hope of
success. When I heard that upon the horses of Arjuna being
fatigued, Vasudeva releasing them made therii drink water and
bringing them back and re-harnessing them continued to guide
them as before, then, 0 Sanjaya, I had no hope of success.
When I heard that while his horses were fatigued, Arjuna
staying on his chariot checked all his assailants, then, O San-
jaya, I had no hope of success. When I heard that Yuyu-
dhana of the race of Vrislmi, after having thrown into con-
fusion the army of Droha rendered unbearable in prowess
owing to the presence of elephants, retired to where Krishna
and Arjuna were, then, 0 Sanjaya, I had no hope of success.
When I heard that Kama even though he had got Bhima
within his power allowed him to escape after only addressing
him in contemptuous terms and dragging him with the end of
his bow, then, O Sanjaya, I had no hope of success. When
1 heard that Drona, Kritavarma, Kripa, Kama, the son of
Drona, and the valiant king of Madra ( Salya ) suffered
-Saindhava to be slain, then, O Sanjaya, I had no hope of
success. When I heard that the celestial Sakti given by Indra
(to Kama) was by Madhava's machinations caused to be
hurled upon the Rakshasa G-hatotkacha of frightful countenance,
then, O Sanjaya, I had no hope of success. When I heard
that in the encounter between Kama and Ghatotkacha, that
Sakti was hurled against Ghatotkacha by Kama, the same
which was certainly to have slain Arjuna in battle, then,
0 Sanjaya, I had no hope of success. When I heard that^
Dhristadyumna, transgressing the laws of battle, slew Drona
while alone in his chariot and resolved on death, then, 0 Sanjaya,
1 had no hope of success. When I heard that Nakula, the
son of Madri, haidng in the presence of the whole army
engaged in single combat with the son of Drona and showing
himself equal to him drove his chariot in circles around, then,
O Sanjaya, I had no hope of success. When upon the death
of Drona, his son misused the weapon called Narayana but
failed to achieve the destruction of the Pandavas,.. then.
16 MAHABHABATA.
O Sanjaya, I had no hope of success. When I heard that
Bhima-sena drank the blood of his brother Dushshana ia
the field of battle withotxt anybody being able to prevent him,
then, O Sanjaya, I had no hope of success. When I heard
■that the infinitely Tirave Kama, in-vmcible in battle, was slain
(by Arjuna in that war of brothers mysterious to even the |[oda,
then, O Sanjaya, I had no hope of success. When I heard
that Yudishthira the just overcame the heroic stm of Brona,
•Dushshana, and the fierce Kritavarma, then, O Sanjaya,
-I had no hope of success. When I heard that t^e brave king
of Madra who ever dared Krishna in battle was slain ;by
Yudhishthira, then, G Sanjaya, I had no hope of success.
When I heard that the wicked Sauvala of magic power, the
root of the gaming and the feud, was slain in battle .by Sahadeva
the son of Pandu, then, 0 Sanjaya, I had no hope of success.
When I heard that Duryodh^ia, spent with fatigue, having
gone to a lake and made a rdfuge for himself within its waters,
was lying there alone, his strength gone and without a chariot,
then, O Sanjaya, .1 had no hope of success. When I heard
that the Pandavas having gone to that lake accompanied hf
Vasudeva and standing on its beach began to address contemp-
tuously my son who was incapable of putting up with afifronts,
then, O Sanjaya, I had no hope of success. When I heaiA
that while displaying in circles a variety of curious modes
(of attack and defence) in an encounter with clubs, ^ was
unfairly slain according to the counsels of Krishna, then,
0 Sanjaya, I had no hope of success. When I heard that
the son of Drona and others by slaying the Panchalas and the
sons of Draupadiin their sleep, perpetrated a horrible and in-
famous deed, then, 0 Sanjaya, I had no hope of success.
When I heard that Aswatthama while being pursued by Bhima-
sena had discharged the first of weapons called AisMka, by
which the embryo in the womb (of Uttara) was wounded,
- then, G Sanjaya, I had no hope of success. When I heard
that the weapon Brahmashma (discharged by AswaitthamsO
was repelled by Arjuna with another weapon over which he
had pronounced the word "Sasti" and that Aswatthamahad to
give up the jewel-like excrescence on his head, then, O Sanjaya,
ADIPARVA., 17
I had no hope of success. When I heard that upon the embryo
in the womb of Virata's daughter being wounded by Aswat-
thama with a mighty weapon, Dwaipayana and Krishna de-
nounced curses on him, then, 0 Sanjaya, I had no hope of success,
' Alas ! Gandhari, destitute of children, grand-children,
parents, brothers, and kindred; is to be pitied. Difficult is the
task that hath been performed by the Pandavas : by them
bath a kingdom been recovered without a rival.
' Alas I I have heard that the war hath left only ten alive :
three of our side, and of tlie Pandavas, seven ; in that
dreadful conflict eighteen Akshauhinis of Kslietrias have been
^lain! All around me is utter darkness, and a fit of swooo
assaileth me : consciousness leaves me, O Suta, and taj
mind is distracted.' "
Sauti said, " Dhrita-rashtra, bewailing his fate In these
words, was overcome with extreme anguish and for a time
deprived of sense ; but being revived, he addressed Sanjaya
in the following words:
* After what hath come to pass, O Sanjaya, I wish to
abandon life without delay ; I do not see the least advantage
in cherishing it any longer.' "
Sauti said, — " the wise son of Gavalgana, (Sanjaya) then
addressed the distressed lord of Earth while thus talking
and bewailing, sighing like a serpent and repeatedly fainting,
in these words of deep import : —
* Thou hast heard, O Raja, of the greatly powerful men
of vast exertions, spoken of by Vyasa and the wise Narada ;
men born of great royal families, resplendent with worthy
qualities, versed in the science of celestial arms, and in glory
emblems of Indra ; men who having conquered the world
by justice and perfornaed sacrifices with fit offerings (to the
Brahmans), obtained renown in this world and at last succumb-
ed to the sway of time. Such were Saivya ; the valiant
Mahratha j Srinjaya, great amongst conquerors ; Suhotra ;
Ranti-Deva, and Kakshivanta great in glory ; Valhika,
Damana, Saryati, Ajita, and Nala ; Yiswamitra the destroyer
of foes ; Amvarisha, great in strength ; Marutta, Mann,
Ikshaku, Gaya, and Bharata ; Rama the son of Dasaratha;
18 MAiBABHAEATA,
Sasavindu, and Bhagiratha ; Kritavirya the greatly fortu-
'late, and Janamejaya too ; and Yayati of good deeds wha
performed sacrifices being assisted therein by the celestials
themselves, and by whose sacrificial altars and stakes this earth;
with her habited and uninhabited regions hath been marked
all over. These tWenty-fOur Rajas were formerly spoken of
by the celestial Rishi Narada unto Saivya'when much afflicted
for the loss of his children. Besides these, other Rajas had
gone before, still more powerful than they, mighty charioteers,
iioble in mind, and resplendent with every worthy quality.
These were Purri, Kuru, Yadu, Sura, and Viswagaswa of
great glory ; Anuha, Yuvanaswa, Kakutstha, Vikrami, and
Raghu ; Vijaya, Vitihotra, Anga, Bhava, Sweta, and
Vrihadguru; Usinara, Sata-ratha, Kanka, Duliduha, and Druma;
Dambhodbhava, Para. Vena, Sagara, Sankrita, and Nimi ;
Ajeya, Parasu, Pundra, Sambhu, and the holy Deva-Vridha '
Devahwuya, Supritima, Stipritika, and Vrihad-ratha ; Mahof*-
saha, Vinitatma, Sukratu, and Nala the king of the Nishadhas?
Satyabrata, Santa-bhaya, Sumitra, and the chief Subala;
Janujangha, Anaranya, Arka, Priyabhritya, Shuchi-bratai
Balabandhu, Niramardda, Ketusringa, and Brihadbala *
Dhrishtaketu, Bi-ihatketu, Driptaketu, and Niramaya ; Abik-
shit, Chapala, Dhurta, Kritstbandhu, and Dridhe-shudi ; Mahai
purana-sambhavya, Pratyanga^ Paraha, and Sruti. These, 0'
Chief, and other Rajas, we hear ennumerated by hundreds and'
by thousands, and still others by millions, princes of great
pbWer and wisdom, quitting very abundant enjoyments, metf
death as thy sons have done ! Their heavenly deeds, valor, and
generosity, their magnanimity, faith, truth, purity, simplicit;^
and mercy, are published to the world in the records of formeU
times by sacred bards of great learning. Though endued with
every noble virtue, these have yielded up their lives. Thy
sonsweremalevolent, inflamed with, passion, avaricious and
very evil-dispositioned. Thou art versed in the Shas^as,
O Bharata, and art intelligenf and wise; they never sink
under misfortunes whose" understandings are guided by thfe
'SfMstras. Thou art acquainted, O prince, with the lenitt
:and. severity of fate:, this anxiety therefore for the safety ol
A.DI PARVA. <|9
ihj children ig. unbecoming. Moreover, it behpveth thee
not to grieve for that which is to be : for who can avert, by
his wisdom, the decrees of fate ? No one can leave the way
tnarked out for him by Providence. Existence and non-existenoe,
pleasure and pain, all have Time for their root. Time createth
■all things and Time destroyeth all creatures. It is Time
that burneth creatures and it is Time that extinguisheth the
Jre. All states, the good and the evil, in the three worlds,
are caused by Time. Time cutteth short all things and createth
them anew. Time alone is awake when all things are
asleep : indeed, Time is incapable of being overcome. Time
passeth over all things without being retarded. Knowing
as thou dost that all things past and future and all that exist
nt the present moment, are the offsprings of Time, it behoveth
thee not to abandon thy reason.'"
Sauti said :— " The son of Gavalgani, having in this
manner administered comfort to the royal Dhrita-rashtra over-
whelmed with grief for his sons, then restored his mind to
peace. Taking these facts for his subject, Dwaipayana com-
posed a holy Upanishad that has been published to the world
by learned and sacred bards in the Puranas composed by them.
" The study of the Bharata is an act of piety. He that
readeth even one foot, believing, hath his sins entirely purged
away. Herein Devas, Devarshis, and immaculate Brahma-
rshis of good deeds, have been spoken of; and likewise Yakhas
and great Uragas (Nagas). Herein also hath been described
the eternal Vasudeva possessing the six attributes. He is the
true and just, the pure and holy, the eternal Brahma, the
supreme soul, the true and constant light, whose divine deeds
wise and learned men recount ; from whom hath proceeded
■the non-existent and existent-nonexistent universe with
principles of generation and progression, and birth,- death,
and re-birth. That also hath been treated of which is called
Adhyatma (the superintending spirit of nature) that partaketh
the attributes of the five elements. That also hath been des-
cribed who 18 purushaheing ahoye such epithets as 'undisplayed'
and the like ; also that which the first of yotis exempt from
±he common destiny and endued, with the power of meditation
20 UAHABHABAT^
and Tapa behold dewelling in their hearts as a reflected
image in the mirror.
•' The man of faith, devoted to piety, and constant in
the exercise of virtue, on reading this section is freed from
sin. The believer that constantly heareth recited this sec-
tion of the Bharata, called the Introduction, from the
beginning, falleth not into difficulties. The man repeating
any part of the introduction in the two twilights is during
such act freed from the sins amassed daring the day or the
night. This section, the body of the Bharata, is truth
and nectar. As butter is among curds, Brahmana among
bipeds, the Aranyaka among the Vedas, and nectar among
medicines ; as the sea is eminent among receptacles of water,
and the cow among quadrupeds; as are these (among the
things mentioned) so is the Bharata said to be among histories;
" He that causeth it, even a single foot thereof, to be
recited to Brahmana during a Sradha, his offerings of food and
drink to the manes of his ancestors become inexhaustible.
" By the aid of history and the Puranas, the Veda may be
expounded ; but the Veda is afraid of one of little information
lest he should injure it. The learned man who recites to
others ikia Veda of Vyasa reapeth advantage. It may with-
out doubt destroy even the sin of killing the embryo and
the like. He that readeth this holy chapter at every change
of the moon, readeth the whole of the Bharata, I ween.
The man who with reverence daily listeneth to this sacred
work acquireth long life and renown and ascendeth to heaven.
" In former days, having placed the five Vedas on one
side and the Bharata on the other, these were weighed in the
balance by the celestials assembled for that purpose. And
as the latter weighed heavier than the four Vedas with their
mysteries, from that period it hath been called in the world
Mahabharata (the great Bharata) ; for it being esteemed supe-
rior both in substance and gravity of import is denominated
Mahabharata Croin such substance and gravity of import. He
that knoweth its meaning is saved from all his sins.
« Tapa is innocent,, study is harmless, the ordinances of
the Vedas prescribed for all the tribes are harmless, the acquisii.
ASrPABVA. 21
tion of wealth by exertion is harmless ; but when these are
abused in their practice it is then that they become sources
of evil.
Section II.
The Rishis said : — " O son of Suta, we wish to hear a full
and circumstantial account of the place mentioned by you as
Samanta-panchaka."
Sauti said : — " Listen, O ye Brahmans, to the sacred des-
criptions I utter. O Ye best of men, ye deserve to hear of
the place known as Samanta-panchaka. In the interval between
the Treta and the Dwapara yugas, Rama (the son of Jamadagni)
great among all who have borne arms, urged by impatience
of wrongs, repeatedly smote the noble race of Kshetrias. And
when that fiery meteor, by his own valor, annihilated
the entire tribe of the Kshetrias, he formed at Samanta-panch^
aka five lakes of blood. We are told that his reason being
overpowered by anger he offered oblations of blood to the
manes of his ancestors, standing in the midst of the sanguine
waters of those lakes. It was then that his forefathers of
whom Richika was the first having arrived there addressed
him thus : — ' 0 Rama, O blessed Rama, 0 offspring of Bhrigui
we have been gratified with the reverence thou hast shown
for thy ancestors and with thy valor, O mighty one ! Blessings
be upon thee, O thou illustrious one, ask the boon that thou
mayst desire. '
" Rama said : — ' If, fathers, ye are favorably disposed to-
wards me, the bcion X ask is that I may be absolved from the
sins begotten of my having annihilated the Kshetrias in anger,
and that the lakes I have formed may become famous in the
world as holy shrines.' The Pitris then said, ' So shall it be;
But be thou pacified.' And Rama was pacified accordingly;
The region that lieth near unto those lakes of gory water,
from that time hath been celebrated as Samanta-panchaka
the holy. The wise have declared that every country should
be distinguished by a name significant, of some circumstance
^ich may ha>ve rendered it famous. lu the interval between
22 MAHABHABATA.
the Dwapara and the Kali yugas there happened at Samanta-
Janchaka the encounter between the armies of the Kauravas
and the Pandavas. In that holy region, without ruggedness
of any kind, were assembled Eighteen Akshaubinis of soldiers
eager for battle. And, O Brahmanas, having come thereto,
they were all slain on the spot Thus the name of that region,
P Brahmans, hath been explained, and the country described
to you as a sacred and delightful one. I have mentioned the
whole of what relateth to it as the region ia celebrated
throughout the three worlds."
The Rishis said: — "We have a desire to. know, O son of
Suta, what is implied by the term Akshauhini that hath been
used by thee. Tell us in full what is the number of hOTse
and foot, chariots and elephants, which compose an Akshau-
hini, for thou art fully informed."
Sauti said : — " One chariot, one elephant, five foot soldiery
and three horse, form one Patti ; three pattis make one
Sena-mukha ; three sena-mukhas are called a Oulma ; three
gulmas, a Oana ; three ganas, a Vahini ; three vahinis to-
gether are called a Pritana ; three pritanas form a Ghamu ;
three chamus, one Anikini ; and an Anikini taken ten times
forms, as it is styled by those who know, an Akshauhini.
G Ye best of Brahmans, arithmeticians have calculated that
the number of chariots in an Akshauhini is twenty one thousand
eight hundred and seventy. The measure of elephants must
be fixed, at the same number. O Ye pure, you must know
that the number of foot soldiers is one hundred and nine
thousand three hundred and fifty. The number of horse is
sixty-five thousand six hundred and ten. These, 0 Brahmans,
as fully explained by me, are the numbers of an Akshauhini as
said by those acquainted with the principles of numbers.
O best of Brahmans, according to this calculation were
composed the eighteen Akshauhinis of the Kaurava and the
Pandava army. Time, whose acts are wonderful, assembled
them on that spot and having made the Kauravas the cause,
destroyed them all. Bhisma acquainted with choice weapons'
fought for ten days. Drona protected the Kaurava Vahinis
for five days. Kama the desolator of hostile armies fought
ADI PARVAi 23-
for t^o days ; and Salya for half a day. After that lasted
for half a day the encounter with clubs between Duryodhanaii
and Bhima. At the close of that day, Aswatthama, Krita-
varma and Kripa destroyed the army of Yudhishthira in the
aight while sleeping without suspicion of danger.
"O Saunaka, this .best of narrations called Bharata whick
has begun to be repeated at thy sacrifice, was formerly repeated
at the sacrifice of Janamejaya by an intelligent disciple of VyasaT
It is divided into several sections : in the beginning ar©
Paushya, Pauloma, and Astikaparvas, describing in full the
valor and renown of kings. It is a work whose descriptions,/
diction, and sense are varied and wonderful. It contains an
account of various manners and rites. It is accepted by the
wijife as the state called Vairagya is by men desirous of final
release. As Self among things to be known, as life among
things that are dear, so is this history that fumisheth the means
©f arriving at the knowledge of Brahma the first among all
the shastras. There is not a story current in this world but
doth depend upon this history even as the body upon the food
that it taketh. As masters of good lineage are ever attended
upon by servants desirous of preferment, so is the Bharata
cherished by all poets. As the words constituting the several
branches- of knowledge appertaining to the world and the Veda
display only vowels and consonants, so this excellent history
displayeth only the highest wisdom.
" Listen, O ye ascetics, tothe outlines of the several divi-"
sions ( parvas ) of this history called Bharata, endued with
great wisdom, of sections and feet that are wonderful and v^rife
ous, of subtile meanings and logical connection, and embellish^-
ed with the substance of the Vedas.
" The first parva is called Anulcramanika ; the second,
^ngraha ; then Pansya ; tJien Pauloma ; then Astih& ; theA
AcUvansavatarana. Then comes the Samvava of wonderful and
drilling incidents. Then comes Yatugriha-daha (setting-fire
to- the house of lac) and then- Hidvmba-badha (death of
flidimba) parvas; then comes Baka-badha { de&th. of Baka)
and then Ghaitra-ratha. The next is called Swyamvark
{election af husband by Panchali), in which Arjuna by the'
24 UAHABHARATA..
exercise of Esheiria virtues won Draupadi for wife. Then
comes Vdivahika (marriage). Then come Vidwagamana^
( advent of Vidura ), Bajya-lava ( acquirement of kingdom ),
Arjunn-banabaaha (exile of Arjuna; and Subhadra-harana (the
ravishment of Subhadra). After these, come Harana-harika,
Khandava-daha ( the burning of the Khandava forest), and
Maya-darshana ( the meeting with Maya the Asura architect).
Then come Sabhd, Mantra, Jarasandka, Digbijaya (general
compaign). After Digbijaya come Raja-syuika, Arghavihararut
( robbing of the Arghya ) and Shisupala-badha ( death of
Shishupala ). After these, Dyuta ( gambling ), Anvdyvia
(subsequent to gambling). Aranyaka, and Kirmira-badhd
(destruction of Kirmira). Then, Arjunaviga/ma/nd ( the tra-
vels of Arjuna), and Kdirdti. In tlie last hath been described
the battle between Arjuna and Mahadeva in the guise of a hun-
ter. After this Indra-lokdvigamana ( the journey to the
regions of Indra ) ; then that mine of religion and virtue and
highly pathetic Nalopahhy ana (the story of Nala). After this
last, Tirtha-yattra or the pilgrimage of the wise prince of the
Kurus, the death of Jatasura, and the battle of the TakshaSt
Then the battle with the Nibata-kahachas, Ajagara, and MarkaTi-
dyea-Saynasya (the meeting with Markundeya). Then the meet-
ing of Draupadi and Satyavama, Ghoshayathra, Mriga-swapna
(dream of the deer). Then the story of BriJiadaranayka and
then Aindra-drwmna. Then Drav/padi-hxtrana (the abduction
of Draupadi), and Jayadratha-biTnoksana (the release of
Jayadratha.) Then the story of Savitri illustrating the great
merit of connubial chastity. After this last, the story of
Jtama. The parva that comes next is called Kundala-harana
(the theft of the ear-rings.) That which comes next is
Aranya and then Vairata. Then the entry of the Fandavas
and the fulfilment of their promise (of living unknown for one
year.) Then the destruction of the Kichakaa, then the attempt
to take the kine (of Virata by the Blauravas). The next is
called the marriage of Avimanyu with the daughter of Virata.
The next you must know is the most wonderful parva called
Udyoga. The next must be known by the name of Sanjayoc
yana (the arrival of Sanjaya). Then comes Projagara (the
Am PARVA.' 25
sTwplessnesR of Dlirita-rashtm owing to his anxiety.) Then
Sanat-sujata in which are the mysteries of spiritiial philosophj%
Then Yana-sandhi, and then the arrival of Krishna. Then
the story of Matali, and then of Galava. Then the stories of
Savitri, Vama-deua, and Vaiaya. Then the story of Yamadag-
nya and Shodasha-rajika. Then the arrival of Krishna at
the court, and then Bkliilapuf.m-shaahana. Then the muster
of troops and the story-of Sheta. Then must you know comas
the quarrel of the high-souled Kama. Then the march to
the field of the troops of both sides. The next hath been
called numbering the Eathis and Atirathns. , Then comes
the arrival of the messenger ' Ululm which kindled the wrath
(of the Pandavas). The next that comes you must know is
the story of Amha. Then comes the thrilling story of the
installation of Bhisma as Commander-in-chief. The next is
called the creation of the insular region Jamhu ; then Bhumi ;
then the account about the formation of islands. Then comes '
Bh^gdhat-glta ; and then the death of Bhisma. Then the
in'stallation of Drona ; then the destruction of the San^a/ptakas.
Then the death of Abhimanyu ; and then the vow of Arjuna
(to slay Jayadratha.) Then the death of Jayadratha, and then
of" Ghatot-kachsi. Then must you know comes the story of the
death of Drona of surprising interest. The next that comes
is called the discharge of the weapon called Narayana. Then
must, you know is Kama, and then Salya. Then comes the
immersion into the lake, and then the encounter (between
Bhima and Duryodhana) with clubs. Then comes Swaraswata,
and then descriptions of holy shrines; and then genealogies. Then
comes Sauptika describing incidents disgraceful (to the honor
of the Kurus.) Then comes the Aiskika of harrowing incidents.
Then comes Jalapmdana (oblations of water to the manes of
the deceased), and then the wailings of the women. The
next must be known as Shraddha describing the funeral rites
performed for. the slain Kauravas. Then comes the destruction
of the Rakshasha Chdrvdka who had assumed the disguise of a
Brahmana (for deceiving Yudhish-thira.) Then the coronation
of the wise Yudhish-thira. The next is called the Grihaprabi-
bhaga. Then comes Santi, then Rajadharma-anuakaSana, then
4
26 MAHABHAKATA,
Apaddkarrn^.thenMokshd'dkarma, Those that follow are callei'
respeetively SvJed-prashna-avigaTnana, Bi-hama-prashna-aniti'
ihmana.Xhe origin of Dwrwsa, the disputations with Maya. The
mfext is to be khown as Anushasanika, Then the ascension of
iBhisma to hea.ven. Then the herse-sacrifide, which when feai
purgeth all sifts away. The next must be knows as the Anu-
■gita ih which are words of spiritual philosophy. Those that
.follow are called Asratnvasa, Piittra-darsh^na (meeting with
ithe Spirits «f the deceased sons), and the arrival bf Narada
The :next Is called ilfawsa^a which abounds with terrible and
cruel indidents. Then come Mahaprasikaniha and ascensioa
to heaven. Thfen comes the Purana which is called Khila^
Harivansa. In this last are contained Visnu-paHcu, Vishnu's ■
■frolics and feats as a cTiild, the destruction of Kansa, and lastly,
the Very wonderful BhavisJvya-parva (in which are prophesies
regarding the future.)"
The high-souled VyaSahad composed these hundred parvas
bf which the above is only an abridgment : having distributed
tbem into eighteen, the son of Suta recited them consecutively
in the forest of Ndimisha as follows :^-
"In the Adi parva are contained Pttusya,, Pavloma, AstiM,
Adi'DemSaMidta, SathbhalDit, the burning of the house of lac, the
slaying 6f fitidimva, the destruction of the Asura V&ka, Chitrg^
fat%a, thS SwdbydTHvara 6f Dtaupadi, her marriage after the over^
throw of rivals in War, the arrival 6f Vidura, the reatoration,
Arjuna's exile, the abduction of Subhadra, the gift and receipt
of the marriage dower, the burning of the Khandava forest,
and the meeting with (the Asnra-arehltect) Maya. The Pausya
parva treats of the greatness of Utanka, and the Pauioma,
bf the sons of Biirigti. The Astika describes the birth of
Garuda and of the race of the Nagas (Snakes), the churn-
ing of the ocean, the incidents relating to the birth of the
fcelestial steed tJchchaisrava, and finally, the djmasty of
Bharata, as described in the Snake-sacrifice of king Janamejaya.
The Sambh4va parva narrates^the births of various kings and
lieroes, and that of the sage, Krishna-Dwaipayana ; the pattihl
incarnations of deities, the generation of Daityas and BaxA-
tas and YakshftS of great prowess, and of serpents, Gandharv^S,
ADT PA R VA. '27
birds, and of all other creatures i and lastly, of the life and
adveutuies of king Bharata — tTie progenitor of the line that
goes by his name— the sqn bom of Sia,kuntaJa by Dushshantat
la the asyliimi of the- ascetic Kanwa. This parva also des-
cribes the greatness of BhwgirwtM, and the births of the
Vasus iai the- house of Santanu' and their ascension to^ hea^
ven. In> this parva is also< narrated the birth of Bhisma
uniting in' himself portions of the energies of tEe other
Tasus, his renunciation of royalty and' adoptioor of" the BraKr
macharya mode of life, his adherence tO' his vows, his protect
tion of Chitjrangad'a, and after the dieath of" Chitrangada, bis^
protection of his younger brother, "Vichitravirya, and his plac*
ing the latter on the throne ; the birth ©f Dharma amortg
men in conseq.uence- of the curse of Ani'mandyavya ; the births
of Dhrita-rashtra and P^ndir through the potency of Vyasa's
blessing; and also- the birth of the Rvndavas ; the- plottings
of Duryodhana to sen<I the sons of Pkndu; tp' Varanavata;
and the other dark counsels of the sons of Dhrita-rastra ia
regard tO' the P&jidavas ; then the advice administered ta>-
Yudhish-thira on bis way by that well-wisher of the Pkn-^
ditvas— ViJura— 4n the ndeohehd language— the digging oT
the hole-, the burning of Purochana and th""e sleeping, woman?
of the- fowler caste, with her five sons, in the house- of lac f
the roeeting of the Pandavas in the dreadful forest with H'idiHii«-
fea, and the slaying of her brother Hidimba hy Bhima of great}
prowess. The birth of Ghatot-kacha ; the nteeting of the
Fandavas with Vyasa, and in accordiance with b-is. advice their
stay in disguise in the city of Ekachebatra, in the house of a
;^ahmana ; the destrtictio» of the Asura "Vaka, and the amaze-
ment of the. populace at the sight ; the Qj^tyaordinary births of
Krishna and D'hrista-dyumna; the departure of the Pandavaa
to Panchala in obedience to the injunction of "Vyasa, ^nd
moved equally by the desire of winning the hand &t Draupadi
on learning the tidings of the Swayam vara from the lips of 9
Brahmana ; the victtay of Arjuna over a Gandharva, called
Angara-parna, on the banks of the Bhagirathi, his contraction
of friendship' with his adversary, and his hearing froui the
Gandharva the history of Tapati, Vasistha and Aurva,. This
28 MAHABHARATA.
parva treats of the journey of the Pandavas -towards Pancbals,
the acquisition of Draupadi in the midst of all the Rajahs,
by Arjuna, after having successfully pierced the mark ; and in
the ensuing fight, the defeat of Salya, Kama, and all the other
crowned heads, at the hands of Bhima and Arjuna of great
prowess ; the ascertainment by Balarama and Krishna at sight
of these matchless exploits, that the heroes were the Pan-
davas, and the arrival of the two brothers at the house of the
potter where the Pandavas were staying ; the dejection of
Drupada on learning that Draupadi was to be wedded to
five husbands ; the wonderful story of the live Indras related
in consequence ; the extraordinary and divinely-ordained
■wedding of Draupadi ; the sending of Vidura by the sons
of Dhrita-rashtra as envoy to the Pandavas ; the arrival of
Vidura and his sight of Krishna ; the abode of the Pandavas
in Khandava-prastha, and then their rule over one half of
the kingdom ; the fixing of turns by the sons of Pandu, in
obedience to the injunctions of Narada, for connubial com-
panionship with Krishna. In like manner hath the history
of Sunda and Upasunda been recited in this. This parva then
treats of the departure of Arjuna for the forest according to the
vow, he having seen Draupadi and Yudhish-thira sitting to-
gether as he entered the chamber to take out arms for deli-
vering the kine of a certain Brahmana. This parva then des-
cribes Arjuna's meeting on the way with Ulupi, the daughter
of a Naga (serpent) ; it then relates his visits to several
sacred spots ; the birth of Vabruvahana ; the deliverance
by Arjuna of "the five celestial damsels who had been turned
into alligators by the imprecation of a Brahmana ; the meet-
ing of Madhava and Arjuna on the holy spot called Pra-
vhasa ; tlie ravishment of Subhadra by Arjuna, incited there-
to by her brother Krishna, in the wonderful car moving on
land, water, and in mid air, according to the wish of the
rider ; the departure to Indra-prastha, with the dower ; the
birth in the womb of Subhadra of that prodigy of prowess
Abhimanyu ; Yajnaseni's giving birth to children ; then follows
the pleasure-trip of Krisna and Arjuna to the banks of the
Jumua and the acquisition by them of the discus and the
ADI PARVA. 29
celebrated bow Gandiva ; the burning of the forest of Khao-
dava ; the rescue of Maya by Arjuna, and the escape of the
serpent, — and the begetting of a son by that best of Rishis,
Mandapala, in the womb of the bird Sarngi. This parva is
divided by Vyasa into two hundred and twenty seven chap-
ters. These two hundred and twenty seven chapters contain
eight thousand eight liundred and eighty four slokas.
"The second is the extensive parva called Sabha or the
assembly, full of matter. The subjects of this parva are the
establishment of the grand hall by the Pandava:S ; their review
of their retainers ; the description of the courts of the lokapalaa
by Narada well acquainted with the celestial regions ; the.
preparations for the Rajasuya sacrifice ; the destruction of
Jarasandha ; the deliverance by Vasudeva of the princes con-
fined in the mountain pass ; the compaign of universal conquest
by the Pandavas, ; the arrival of the princes at the Rajasuyai
sacrifice with tribute ; the destruction of Shishupala on the
occasion of the sacrifice, in connection with the offering oiarghya;
Bhima-sena's ridicule of Duryodhana in the, assembly ; Duryo-
dhana's sorrow and envy at the sight of the magnificent scale
on which the arrangements had been made ; the indignation
of Duryodhana in consequence, and the preparations for the
game of dice ; the defeat of Yudliish-thira at play by the
wily Sakuni ; the deliverance by Dhrita-rashtra of his afflicted
daughter-in-law Draupadi sunk in the ocean of distress caused
by the gambling, as of a boat tossed about by the tempestuous
waves. The endeavors of Duryodhana to engage Yudhish-
thira again in the game ; and the exile of the defeated
Yudhish-thira with his brothers. These constitute what has
been called by the great Vyasa the Sabhd parva. This parva
is divided into seventy eight sections, and consists, 0 best of
iSrahmanas, of two thousand five hundred and eleven slokas.
"Then must you know is the third parva called Aranyahd
(relating to the forest). This parva treats of the wending of
the Pandavas to the forest and the citizens' following the wise
Yudhish-thira ; Yudhish-thira's adoration of the god of day,
according to the injunctions of Dhaumya, to be gifted with
the power of maintaining the dependant Brahmanas with food
(80 HABABHABATX
and drink ; the creation of food through the grace of the Sun }
the expulsion by Dhrita-raaftntra of Vidura who always spok^
for his master's good ; Vidura'a cc«ning to the PStndavas and.
his return to Dhrita-rasbtra at the s(dicitation of the latter ;;
the wicked Druyodbana's plottings to- destroy the- forest-ranging
Pandavas, being incited tbereto- by Kama ; the £q)pearanc6 of
Vyasa and his diseuasioa of Duryodhaaia ben* upon goingjo'
the forest ; the Mstory of Surabhi ; the arrival of Maitreya ;;
his laying down to Dhrita-rashtra the course of action ; and hi3=
curse on Duryodhana ; Bhiioa's slaying of Kinnira in battla'^
the coming of the Panchalas and th« princes^ of the Vriahui
race to Yudhish-thira on hearing of his- defeat at unfair
gambling by Sakuni ; Dhananjay's aUa3ring: the wrath of
Krishna ; Draupadi's lamentations befcae Madhava ; Krishna's
cheering her ; the fall of Sauva als& has been here describenl
by the Risbi ; also Krishna's bringing Subhadra with her sott
to Dwaraka ; and Dhrista-dyumma's- bringing the sons of Dlraui
padi to Panchala ; the entrance of the scais of Pand« into the
romantic Dwaita wood; conversation of Bhima, Yudhishr
thira, and Draupadi ; the oonring of Vyasa to'the Fandavas and'
hia endowing Yudhish-thira with the power of Pratwrnriti f
then, after the departure of Vyasa, the removal of the Pan-
davas to the forest of Kamyaka ; the wanderings of Aquna of
immeasurable prowess in search of weapons ; his battle witb
Mahadeva in the guise of a huntet ; his meeting with the lok *-
palas and receipt of weapons from them ; his journey to the
regions of Indra for arms and the consequent anxiety of Dhrita-
rashtra ; the wailings and lamentations of Yudhsisb-th&a on the
occasion of his meeting with the worshipful great sage Brihad-
uswa. Here occurs the holy and highly-pathetic story of Nala
illustrating the patience of Damayanti and the character of
Nala. Then the acquirement by Yudhish-thira of the mysteries
of dice from the same great sage ; then the arrival of the Rishr
Lomaaha from the heavens to where the Pandavas were, and the
receipt by these high-souled dwellers in the woods of the in-
telligence brought by the Rishi of their brother Arjuna staying
in the heavens ; then the pilgrimage of the Pandavas to various
«acred spots in accordance with the message of Arjuaa, and their
ADI PABVAt SI
attainment of great merit and virtue consequent on silch pil*
grimage : then the pilgrimage of the great sage Narada to the
shrine Pultista ^, also the pilgriinage of the high-souled Pan-!
davaSi Here is the deprivation of Kama of his ear-rings by
Indra. Here als6 is recited the sacrificial magnificence of Gaya}
then the story of Agastya in which the Rishi ate up the Asura
Vatapi» and his connubial connection with Lopa-mudra from
the desire of offspring. Then the story of Rishya-sringa who
adopted the Brahmacharya mode of life from his very boyhood ;
then the history 6f Rama of great prowess the son of YanlaT
dagni in which has been narrated the death of Karta-virya and
the Haihayas ; then tbe meeting between the Pandavas and
the Vishnis in the sacred spot called Pravkasa ; then the story
•of 8v,-kanya in which Chyavana, the son of Bhrigu, made
the twins, Aswiaa^, driuk, at the isacrifice of king Saryati, thfr
'Stitna juice (from which they had "been excluded by the othefr
gads ), and in which, besides, is shown how Ghyavana himsblf
Acquired perpetual youth (as a boon -from the grateful Aswinas)i
Then hath been described the lustory of king Mandhata -, theft
the story of prince Jantu ; and how king Somaka by offering up
kis 6nly son (Jantu) in sacrifice obtained a hundred others ; tiien
th« exeelleftt history of the hawk and the pigeon ^ then the ex-
amination of king Shivi by Indra, Agai, and Dharma ; then the
story of Ashtavaikra, in which is the disputation, at the sacri-
fice of Janaka, between that Rishi and the first of logiciangj
Vandi, the son of Varuna ; the defeat of Vandi by the great
Ashtavakra, and thfe release by the Rishi of his faliier from the
depths of the ocean. Then the story of Yava-krita, and then
that of the great Raivya ; then the departure (of the Pandavas)
for Gandha-madana and their abode in the asylilm called
Naa-ayana ; then Bhima-sena's journey to Gandha'madaiia at the
request of Draupadi (in search of the sweet-scented flower).
Bhima's meeting on his way, in a grove of bannanas, with
Hanumana, the son of Pavana, of great prowess ; Bhima's
Isatfa in the tank and the d«struction of the flowers therein
for obtaining the s^veet-scented flower (he was in search of ) ;
his consequent battle with the mighty Rakshasas a,nd the Yak-
. shas of gr^at prowess including Maniman, tie destruction
32 MAHABHARATA.
of the Asura Jata by Bhima ; the meeting (of the Pandatas)
with the royal sage Vrisha-parva ; their departure for the '
asylum of Arshti-shena and abode therein; the incitement
of Bhima (to acts of vengeance) by ITraupadi. Then is narra-
ted the ascent of the hills of Kylasa by Bhima-sena, his
terrific battle with the mighty Yakshas headed by Maniman ;
then the meeting of the Pandavas with Vaisravana (Kuvera),
and the meeting with Arjuna after he had obtained for the
purposes of Yudhish-tliira many celestial weapons ; then Arju-
na's terrible encounter with the Nivata-Kavachas dwelling in
Hiranya-parva, and also with the Paulomas, and the Kalakeyas;
their destruction at the hands of Arjuna ; the commencement
of the display of the celestial weapons by Arjuna before Yudhish-
thira ; the prevention of tbe same by Narada ; the descent of
the Pandavas from Gandha-madana ; the seizure of Bhima in
the forest by a mighty SerpSnt huge as the mountain; his
release from the coils of the snake, upon Yudhish-thira's answer-
ing certain questions ; the return of the Pandavas to the
Kamyaka woods. Here is described the reappearance of Va-
fiudeva to see the mighty sons of Pandu ; the arrival of Mar-
kandeya, and various recitals ; the history of Prithu the son of
Vena recited by the great Rishi ; the stories of Swaraswati
and the Rishi Tarkhya. After tliese, is the story of Matsya ;
other old stories recited by Markandeya ; the stories of Indra-
dyumna and Dhundhu-mara ; tlien the history of the chaste
wife ; the history of Angira, the meeting and conversation of
Draupadi and Satyabhama ; the return of the Pandavas to the
forest of Dwaita ; then the procession to see the calves and the
captivity of Duryodhana ; and when the wretch was being
carried off, his rescue by Arjuna ; here is Yudhish-thira's dream
of the deer ; then the re-entry of the Pandavas into the Ka-
myaka forest ; here also is the long story of Vril)i-draunika.
Here also is recited the story of Durvasa ; then the abduction
by Jayadratlia of Draupadi from the asylum ; the pursuit of
the ravisher by Bhima swift as the air and the ill shaving of
Jayadratha's crown at Bhima's hands. Here is the long history
of Rama in wliich is shown how Rama by his prowess slew Ra-
vana in battle. Here also is narrated tlie storv of Savitri •
ADI PARVA, S3
then Kama's deprivation by Indra of hia ear-rings ; then the
presentation to Kama by the gratified Indra of a Sakti (missile
weapon) which had the virtue of killing one only person
against whom it might be hurled ; then the story called
Aranya in which Dharma (the god of justice) gave advice
to his son (Yudhish-thira) ; in which, besides, is recited how the
Pandavas after having obtained a boon went towards the west.
These are all included in the third Parva called Aranyaka,
consisting of two hundred and sixty-nine sections. The number
of slokas is eleven thousand six hundred and sixty four.
" The extensive Parva that comes next is called Vairata.
The Pandavas arriving at the dominions of Virata saw in a
cemetery on the outskirts of the city a large skami tree
whereon they kept their weapons. Here hath been recited
their entry into the city and abode there in disguise. Then
the slaying by Bhima of the wicked Kichaka who senseless
with luat, had sought Draupadi for his embraces ; the appoint-
ment by prince Duryodhana of clever spies, and their despatch
to all sides for tracing the Pandavas : the failure of these to
discover the mighty sons of Pandu ; the first seizure of Virata's
kine by the Trignrtas and the terrific battle that ensued ; the
capture of Virata by the enemy and his re.scue by Bhima-sena ;
the release also of the kine by the Pandava fBhima) ; the
seizure of Virata's kine again by the Kurus ; the defeat in
battle of all the Kurus by the single-handed Arjuna ; the
release of the king's kine ; the bestowal by Virata of hia
daughter Uttara for Arjuna's acceptance in behalf of his son
by Subhadra — Abhimanyu the destroyer of foes. These are
the contents of the extensive fourth Parva— the Vairata. The
great Rishi Vyasa has composed in this sixty seven sections.
The number of slokas is two thousand fifty.
" Listen then to (the contents of) the fifth Parva which
must be known as Udyoga. While the Pandavas, desirous of
victory, were residing in the place called Upaplavya, Duryo-
dhana and Arjuna both went at the same time to Vasudeva,
and said ' you should render us assistance in this war.' The
high-s6uled Krishna, upon these words being uttered, replied
'O ye first of men, a counsellor in myself who will not fight
5
"Si MAH'ABHAEATA.
and one Akaharaliifli of troops, which of these stall I give t6
tvhich of yon ?• Blind to his own interests, the foolish Duryo-
dhana asked for the troops ; while Arjuna solicited Krishna
as an xinfighting counsellor. (Thenis described how) when the
king of Madra was coming for the assistance of the Pandavas,
Duryodhana, having decieved him on the way by presents and
hospitality, induced him to grant a boon and then solicited hia
asaistance in battle ; how Salya, having passed his word to
Duryodhana, went to the Pandavas and consoled them by
reciting the history of Indra's victory (over Vitro). Thea
comes the despatch by the Pandavas of their Purohita
(priest) to the "Kaiiravas. Tlren is described how king Dhrita-
rashtra 6f great prowess, 'having heard the words of the
purohita of the Pandavas and the story of Indra's victory,
decided upon sending his purohita and ultimately despatched
Sanjaya as envoy to the Pandavas from desire Of peace. Here
hath been described the sleeplessness of Dhrita-rashtra from
anxiety upon hearing all about the Pandavas and their friends,
Vasudeva and others. It was on this occasion that Vidura
addressed to the wise king Dhrita-rashtra various counsels
that were full of wisdom. It was here also that Sanat-sujata
recited to the anxious and sorrowing monarch the excellent
truths of spiritual philosojihy. ©n the next morning Sanjaya
fipoke, in the court of the King, of the identity of the lord
Vasudeva and Arjuna. It was then that the illustrious Krishna,
moved by kindness and desirous of peace, went himself to the
Kaurava capital, Hastinapore* for bringing about peace. Then
comes the i-ejection by prince Duryodhana of the embassy of
Krishna who had come to solicit peace for the benefit of both
parties. Here hath been recited the story of Damvodva/oa ,•
then the story of the high-souled Matuli's search for a
husband for his daughter ; then the history of the great sawe
Galava ; then the story of the training and dispipline of th«
son of Bidula. Then the exhibition by Krishna, before the
assembled Rajas, of his Yoga, powers upon learning the evil
counsels of Duryodhana and Kama ; then Krishna's takim^
Kama on his chariot and tender to him of advice, and Kama's
rejection of the same from pride. Then the return of Krishna
ADI PAEVA. 85
tlie cfeastiser of enemiea from Hastinapore to Upaplavya,
and his narration to the Pandavas of all that had happened.
It was then that those oppressors of foes, the Pandavas, halving,
heard all and consulted properly with, each other, made every
preparation for war. Then comes the march from Hastinapore,-
for battle, of foot soldiers, horsei charioteers, and elephants.
Then the tale of troops by both parties. Then the despatch
by prince Duryodhaoa of UluJca- as envoy to the Pandavas,
on the day previous to the battle. Then the tale of charioteers
of different classes.. Then the story of Amba. These all
have been described in the fifth Parva called Udyogvt, of the.
Bharata, abonnding with incidents appertaining to war and
peace. O ye ascetics, the great Vyasa^ hath composed one
hundred and eighty six sections in this Parva. The number
of slokaa also composed in this by the great Rishi is six thou-'
sand six hundred and ninety eight.
" Then is recited the Bhisma Parva abounding with^
wonderful incidents. In this hath been narrated by Sanjaya-
the formation ef the region known as Jambu. Here hath»
been described the great depression of Yudhish-thira!s arrays
and also the fierce figKt for ten successive days.. la thi*
the high-souled Vasudeva by reasons based on the philosophy
of final release drove away Arjuna's compunction springing
from the latter's regard for his kindred (whom he was on the
eve of slaying.^ In this the magnanimo-us Krishna, attentive
to the welfare of Yudhish-thira, seeing the loss inflicted (on.
the Pandava army,) descending swiftly from his chariot, himself
ran, with dauntless breast, his driving whip in hand, to effect
the death of Bhisma. In. this, Krishna also smote with. piercing
words Arjuna the bearer of the Gandiva and the foremost in
battle among all wielders of weapons. In this, the foremost
of bowmen, Arjuna, placing Shikandi before him. and pierc-
ing Bhisma with his sharpest arrows felled him from his
chariot. In this, Bhisma lay stretched on his bed of arrows.
This extensive Parva is known as the sixth in the Bharata.
In this have been composed one hundred and seventeen sec-
tions. The number of slokas is five thousand eight hundred
and eighty four as told by Vyasa cognisant of the Vedas.
36 MAUABilAJlArA,
" Then Is recited the wonderful Parva called Drona, full
of incidents. First comes the installation in the command
of the army of the great instructor in arms, Drona : then the
vow made by that great master of weapons of seizing the wise
Yudhish-thira in battle to please Duryodhana } then the
retreat of Arjuna from the field before the Sansaptakas ; then
the overthrow of Bhagadatta like to a second Indra in the field,
with his elephant Supritika, by Arjuna ; then the death of the
hero Abhimanyu in his teens, alone and unsupported, at the
hands of many Maharathas including Jayadratha ; then after*
the death of Abhimanyu, the destruction by Arjuna in battle
of seven Akshauhinis of troops and then of Jayadratha ;
then the entry, by Bhima of mighty arms and by that foremost
of charioteers Satyaki, into the Kaurava ranks impenetrable
to even the gods, in search after Arjuna in obedience to the
orders of Yudhish-thiira, and the destruction of the remnant of
the Sansaptakas. In the Drona Parva, is the death of Alam-
Tusha, of Srutayus, of Jalasandha, of Shoma-datti, of Virata^
of the great charioteer Drupada, of Ghatotkacha, and others j
in this Parva, Aswatthama, excited beyond measure at the
fall of his father in battle, discharged the terrible weapon*
Narayana. Then the glory of Rudra in connection with
the burning (of the three cities). Then the arrival of Vyasa and
recital by him of the glory of Krishna and Arjuna. This is the
great seventh Parva of the Bharata in which all the heroic chiefs
and princes mentioned were sent to their last account. The
number of sections in this is one hundred and seventy. The
number of slokae as composed in the Drona Parva by Risbi Vyasa
the son of Parasara and the possessor of true knowledge, after
much meditation, is eight thousand nine hundred and nine.
" Then coiiies the most wonderful Parva called Kama. In
this is narrated the appointment of the wise king of Madra as
(Kama's) charioteer. Then the history of the fall of the
Asura Tripura. Then the application to each other by Kamq,
and Salya of harsh words on their setting out for the field.
Then the story of the swan and the crow recited in insulting
allusion ; then the death of Pandya at the hands of the
high-souled Aswatthama ; then the death of Danda-sena ; then
ADI PAIIVA. S7
tRat of Danda ; then Yudhish-thira's imminent risk in single
combat with Kama in the presence of all the warriors ; then
the wrath of Yudbish-thira and Arjuna to each other ; then
Krishna's pacification of Arjuna. In this Parva, Bhima in ful-
filment of his vow, having ripped open Dushshasana's breast in
battle drank his heart's blood. Then Arjuna slew the great
Kama in single combat. Readers of the Bharata call this the
eighth Parva. The number of sections in this is sixty nine
and the number of slokas is four thousand nine hundred and
sixty four.
" Then hath, been recited the wonderful Parva Called Sglya.
After all the great warriors had been slain, the king of Madrjt
became the leader of the (Kaurava) army. The encounters,
one after another, of charioteers have been here described.
Then comes the fall of the great Salya at the hands of
Yudhish.-thira the jiist. Here also is the death of Sakuni
in battle at the hands of Sahadeva. Upon only a small rem-
nant of the troops remaining alive after the immense slaught-
er, Duryodhana went to the lake and creating for himself room
within its waters lay stretched there for some time. Then is
narrated the receipt of this intelligence by Bhima from the
fowlers ; then is narrated how, moved by the insulting speeches
of Yudhish-thira, Duryodhana ever unable to bear affronts
came out of the waters. Then comes the encounter with clubs
between Duryodhana and Bhima ; then the arrival, at the tim^
of such encounter; of Balarama ; then is described the sacred-
ness of the Swaraswati ; then the progress of the encounter
with clubs ; then the fi:acture of Duryodhana's thighs in battle
hy Bhima with a terrific hurl of his mace. These all have been
described in the wonderful ninth Parva. In this the number of
sections is fifty nine and the number of slokas composed by the
great Vysa — the spreader of the fame of the Kauravas — is three
thousand two hundred and twenty.
"Then shall I describe the Parva called Bawptikob of fright-
ful incidents. On the Pandavas having gone away, the mighty
charioteers, Kritavarma, Kripa, and the son of Drona, came to
the field of battle in the evening and there saw king Duryo-
dhana lying on the ground, his thighs broken, and himseff
38 ilAHABHARATA.
covered with blood. Then the great charioteer, the son of
prona, of terrible wrath, vowed, " without killing all the
Panchalas including Dhriahta-djrumna, and the Pandavas also
with all their allies, I will not take ofF my armour.' Having
spoken these words, the three warriors leaving Duryodhana's
side entered the great forest just as the sun was setting... While
sitting under a large banian tree in the night, they saw an owl-
killing numerous crows one after another. At sight of this,
Aswatthama, his heart full of rage at the thought- of his
father's fate, resolved to slay the slumbering Panchalas. And
wending to the gate of the camp, he there saw a Rakshasa
of frightful visage and head reaching to, the very heavens,
guarding the entrance. And seeing that Rakshasa obstructing
all his weapons, the son of Drona speedily pacified by
worship the three-eyed Rudra. And then accompanied by
Kritavarma and Kripa slew all the sons (rf Draupadi, all the
Panchalas with Dhrisbta-dyumna and others, togetlier with
their relatives, slumbering unsuspectingly in the night. All
perished on that fatal night except the five Pandavas and the
great warrior Satyaki. These escaped owing to Krishna's
counsels. Then the charioteer of Dhrishta-dyumna brought to
the Pandavas intelligence of the slaughter of the slumbering
Panchalas by the son of Drona. Then Draupadi distressed at
the death of her sons and brothers and father sat before her
lords resolved to kill herself by fasting. Then Bhima of terrible
prowess, moved by the words of Draupadi, resolved to please
her ; and speedily taking up his mace followed in wrath the
son of his preceptor in arms. The son of Drona from fear of
Bhima-sena and impelled by the fates and moved also by anger
discharged a celestial weapon saying ' this is for the destruction
of all the Pandavas ' ; then Krishna saying ' this shall not be'
neutralised Aswat-thama's speech. Then Arjuna neutralised that
weapon by one of his own. Seeing the wicked Aswat-thama's
destructive intentions, Dwaipayana (and Krishna) denounced
curses on him which the latter returned. The Pandavas
then deprived the mighty charioteer Aswat-thama of the
jewel on his head and beca,me exceedingly glad, and boastful of
their success made a present of it to the sorrowing Draupadi,
ADIPARVA. 39^
This the tenth Parva, called Sauptilca, is recited. The great
Vyasa hath composed in this eighteen sections. The • number
of slokas also composed in this by the great reciter of sacredi
truths is eight hundred and seventy. In this Parva have been;
put together by the great Rishi the two Parvas called SavptiJcoi.
and Aishiha. •
"After this hath been recited the highly pathetic Parva;
called Stri. Dhrita-rashtra of prophetic eye, afflicted at
the death of his children, and moved by enmity towards Bhima/
broke into pieces a statue of hard iron deftly placed before
tim by Krislina (as a substitute for Bhima). Then Vidura,
removing the distressed Dhrita-rashtra's aifection for worldly
things by reasons pointing to final release, consoled that wise
monarch. Then hath been described the wending of the dis-;
tressed Dhrita-rashtra accompanied by the ladies of his house to
the field of battle of the Kauravas. flere follow the pathetic
wailings of the wives of the slain heroes. Then the wrath of
Gandhan and Dhrita-rashtra and their loss of consciousness.
Then the Kshetria ladies saw those heroes, — their unreturning
sons, brothers, and fathers, — lying dead on the field. Then
the pacification by Krishna of the wrath of Gandhari distressed
at the death of her sons and grandsons. Then the cremation
of the bodies of the" deceased Rajahs with due rites by that
monarch (Yudhish-thira) of great wisdom and the foremost
also of all virtuous men. Then upon the presentation of water
to the manes of the deceased princes having commenced, the
story of Kunti's acknowledgment of Kama as her son bom in
secret. These have all been described by the great Rishi Vyasa
in tBe highly pathetic eleventh Parva. Its perusal moveth
every feeling heart with sorrow and even draweth tears from
the eye. The number of sections composed is twenty seven.
The number of slokas is seven hundred and seventy five.
"Twelfth in number cometh the Santi Parva, which increaseth
the understanding and in which is related the despondency of
Yudhish-thira on his having slain his fathers, brothers, sons,
•maternal uncles and matrimonial relations. In this Parva is
described how from his bed of arrows Bbisma exposed various
systems of duties worth the study of kings desirous of know-
*0 mahabharata,
ledge ; this Parva exposeth the duties relative to emergencies,
with full indications of time and reasons. By understanding these,
a person attaineth to consummate knowledge. The mysteries
also of final emancipation have, been expatiated upon. This
is the twelfth Parva the favorite of the wise. It consists of
three hundred and fhirty-nine sections, and contains fourteen
thousand seven hundred and thirty two slokas.
"Next in order is the excellent Anushashana, Parva. In it is
described how Yudhish-thira the king of the Kurus was re-
conciled to himself on hearing the exposition of duties by
Bhisma, the son of Bhagirathi. This Parva treats of rules
in detail and of Dharma and Artha ; then the rules of cha-
rity and its merits ; then the qualifications of donees, and the
supreme rule regarding gifts. This Parva also describes the
ceremonials of individual duty, the rules of conduct, and the
matchless merit of truth. . This Parva showeth the great merit
of Brahmanas and kine, an^ unraveleth the mysteries of duties
in relation to time and place. These are embodied in the ex-
cellent Parva called Anushashana of varied incidents. In this
hath been described the ascension of Bhisma to Heaven. This
is the thirteenth Parva which hath laid down accurately the
various duties of men. The number of sections in this is one
hundered and forty-six. The number of slokas is eight thousand.
"Then comes the fourteenth Parva called Aswamedhiha.
In this is the excellent story of Samvarta and Marutta. Then
is described the discovery (by the Pandavas) of golden treasu-
ries ; and then the birth of Parikshita who was revived by
Krishna after having been burnt by the (celestial) weapon (of
Aswat-thama). The battles of Arjuna the son of Pandu, While
following the sacrificial horse let loose, with various princes who
in wrath seized it. Then is shewn the great risk of Arjuna in
his encounter with Vavru-vahana the son of Cliitrangada (by
Arjuna) the appointed daughter (of the chief of Manipura).
Then the story of the mungoose during the performance of the
horse sacrifice. This is the most wonderful Parva called Aswa-
medhika. The number of sections is one hundred and three.
The number of slokas composed in this by Vyasa of true know-
ledge is three thousand three hundred and twenty.
ADIPARVA. 41
" Then comes the fifteenth Parva called Asramavasiha. In
this Dhrita-rashtra, abdicating the kingdom, and accompanied
by Gandhari and Vidura, went to the woods. Seeing this, the
virtuous Pritha also, ever engaged in cherishing her superiors,
leaving the court of her sons, followed the dd couple. In this
is described the wonderful meeting througih the kindness of
Vyasa of the King (Dhrita-rashtra) with the spirits of his slain
children, grand-children, and other princes, returned from the
other world. Then the monarch abandoning his sorrows acquir-
ed with his wife the highest fruit of his meritorious actions.
In this Parva, Vidura after having leaned on virtue all his life
attaineth to the most meritorious state.
"The learned son of Gavalgana, Sanjaya also, of passions
under full control, and the foremost of ministers, attained, in
this Parva, to the blepsed state* In this, Yudhish-thira the
justmet Narada and heard from him about the extinction of ^
the race of the VrishniSi This is the very wonderful Parvs|
called Asramavasika. The number of sections in this is forty
two, and the- number of slpkas composed by Vyasa cognisant
of truth is one thousand five hundred and six.
" After this, you know, comes the Mauskala of painful inci-
dents. In this, those lion-hearted heroes (of the race of
Vrishni) with the scars of many a field on their bodies, oppress-
ed with the curse of a Brahmana, while deprived of reason
with drink,-impelled by the fates, slew each other on the shores
of the salt sea with the EraJea grass which (in their hands)
became (invested with the fatal attributes of the) thunder.
In this, both Balarama and Keshava (Krishna) after causing
the extermination of their race, their hour having come,
•themselves did not rise superior to the sway of all-destroy-
ing Time. In this, Arjuna the foremost among men, going to
.Dwarayati (Dwaraka) and seeing the city destitute of th0
Vrishnis was much affected and became exceedingly . sorry.
Then after the funeral of his maternal uncle Vasudeva. the
foremost among the Yadus (Vrishnis), he saw the heroes of the
Yadu race lying stretched in death on the spot where they had
been drinking. He then caused the cremation of the bodies
of thfe illustrious Krishna and Balarama and of -the principal
6
42 MAfiABHABATA,
members of the Vrishni race. Then as he was journeying from
Dwaraka with the women and the children, the old and the
decrepit, — remnants of the Yadu race — he was met on- the
way by a heavy calamity. He witnessed also the disgrace of
his bow Gandiva and the unpropitiousness of his celestial wea-
pons. Seeing all tfiis, Arjuna became despondent and pursuant
to Vyasa's advice went to Yudhish-thira arid solicited permission
to adopt the Somyasa mode of life. This is the sixteenth Parva
called Maushala. The number of sections is eight and the
number of slokas composed by Vyasa cognisant of truth is three
hundred and twenty.
" The next, is Mdhaprasthanika the seventeenth Parva.
"In this those foremost aruong men the Pandavas abdicating
their kingdom went with Drajupadi on their great journey
called Mahaprasthan. In this they met with Agni having
arrived at the sea of red waters. In this, asked by Agpi
himself, Arjuna having worshipped him duly, returned to him
the excellent celestial bow called Gandiva. In this, leaving
his brothers wbo dropped one after another and Draupadi
also, Yudhish-thira went on his journey without once looking
back on them. This the seventeenth Parva is called Maha-
prasthanika. The number of sections in this is three. The
number of slokas also composed by Vyasa cognisant of truth
is three hundred and twenty.
" The Parva that comes after this you must know is the
extraordinary one called Sarga of celestial incidents. Then
seeing the celestial car come to take him, Yudhish-thira moved
by kindness towards the dog that accompanied him, refused to
ascend it without his companion. Observing the illustrious
Yudhish-thira's steady adherence to virtue, Dharma (the god of
justice) abandoning his canine form showed himself to the king.
Then Yudhish-thira ascending to heaven felt much pain. The
celestial messenger showed him heir by an act of deception. Then
Yudhish-thira the soul of justice heard the heart-rending lament-
ations of his brothers abiding in that region under the disci-
pline of Yama. Then Dharma and Indra showed Yudhish-thira
(the region appointed for sinners). Then Yudhish-thira after
leaviag his human body by a plunge ia tlie celestial Ganges
ADI PART A. *3
attained to that region which his acts merited, and began to
live in joy respected by Indra and all the gods. This is the
eighteenth Parva as narrated by the illustrious Vyasa. The
number of sections is five, and the number of slokas composed,
O ascetics, by the great Rishi in this is two hundred and nine.
"The above are the contents of the Eighteen Parvas. In the
appendix (Khila) are the Harivansa and the Vamshya. The num-
ber of slokas contained in the Harivansa is twelve thousand. "
These are the contents of the section csAled Parva-sangraha.
Sauti continued : — Eighteen Akshauhinis of troops came to^
gether for battle. The encounter that ensued was terrible and
lasted for eighteen days. He who knows the four Vedas with
all the Aifigds and Upanishadas, but does not know this history
(Bharata), cannot be regarded as wise. Vyasa of immeasur-
able intelligence has spoken of the Mahabharata as a treatise
on Artha, on DharmM, and on Kama. Those who have listened
to this history can never bear to listen to others, as, indeed,
they who have listened to the sweet voice of the male Kokila
can never hear the dissonance of the crow's cawing. As the
formation of the three worlds proceedeth from the five elements,
so do the inspirations of all poets proceed from this excellent
composition. O ye Brahmanas, as the four kinds of creatures
(viviparous, oviparous, born of filth, and vegetables) are depend-
ent on space for their existence, so the Puranas depend upon
this history. As all the senses depend for their exercise upon
the various modifications of the mind, so do all acts (ceremo-
nials) and moral qualities depend upon this treatise. There is
not a story current in the world but doth depend on this
history, even as the body upon the food it taketh. All poets
cherish the Bharata even as servants desirous of preferment
always attend upon masters of good lineage. Even as the
blessed domestic Asrama can never be surpassed by the three
Other Asramas (modes of life) so no poets can surpass this poem.
" Ye ascetics, shake ye ofif all inaction. Let your hearts
be fixed on virtue, for virtue is the one only friend of him that
;haB gone to the other world. Even the most intelligent by
cherishing wealth and wives can never make these their own ;
nor are these possessions that are lasting. The Bharata uttered
44 MAHABHAEATA.
by the lips of Dwaipayana is without a parallel ; it . is virtue
itself and sacred. It destroyeth sin and produceth good.
He that listeneth to it while it is being recited hath no need
of a bath in the sacred waters of Pushkara. A Brahmana,
whatever-sins he may commit during the day through his
senses, is freed from them all by reading the Bharata in the
evening. Whatever sins he may commit also in the night
by deeds, words, or mind, he is freed from them all by reading
the Bharata in the first twilight (morning). He that giveth a
hundred kine with horns plaited with gold to a Brahman cog-
nisant of the Vedas and all branches of learning, and he that
daily listeneth to the sacred narrations of the Bharata, acquireth
equal merit. As the wide ocean is easily passable by men having
ships, so is this extensive history of great excelleHCe and deep
import with the help of this chapter called Parva-sangraRa. "
Thus ■ endeth the section called Parva-sangraha of the
Adi Parva of the blessed Mahabharata.
Section III.
(Pdusya Parva).
Sauti said, " Janamejaya the son of Parikshita was with
his brothers attending his long sacrifice on the plains of Kuru^
kshetra. His brothers were three, Sruta-sena, Ugra-sena, and
Bhima-sena. And as they were sitting at the sacrifice, there
arrived at the spot an offspring of Sarama (the celestial bitch.)
And belaboured by the brothers of Janamejaya, he ran away to
his mother, crying in pain. And his mother seeing him crying
exceedingly asked him, "Why criest thou so ? Who hath beaten
thee ?" And being thus questioned, he said unto his mother,
' I have been belaboured by the brothers of Janamejaya, '
And his mother replied, 'apparently then, thou hast committed
some fault for which hast thou been beaten !' He answered, ' I
have not committed any fault. I have not touched the sacri-
ficial butter with my tongue, nor have I even cast a look upon
it.' His mother Sarama hearing this and much distressed at the
affliction of her son went to the place where Janamejaya with
his brothers was at . his long-extending sacrifice. And she
ADI PARVA. 45
addressed Janamejaya in anger, saying, * this my son hath com-
mitted no fault: he hath not looked upon your sacrificial butter,
nor hath he touched it with his tongue. Wherefore hath he
been beat ?' They gave not her a word in reply ; whereupon
she said, ' as ye have beat my son who hath committed no fault,
therefore shall evil come upon ye when ye least expect it.'
" Janamejaya, thus addressed by the celestial bitch Sarama,
became exceedingly alarmed and dejected. And after the sacrifice
was concluded, he returned to Hastinapura, and began to take
great pains in searching for a Purohita who could by procuring
absolution for his sin, neutealise the effect of the curse.
"One day Janamejaya the son of Parikshita while ahunting,
observed in a particular part of his dominions a hermitage
where dwelt a certain Rishi of name Sruta-srava. He had a
son named Soma-srava deeply engaged in ascetic devotions.
Being desirous of appointing that son of the Rishi as his
Purohita, Janamejaya the son of Parikshita saluted the Rishi
and addressed him saying, ' O possessor of the six attributes,
let this thy son be my purohita.' The Rishi thus addressed,
answered Janamejaya, ' O Janamejaya, this my son, deep in
ascetic devotions, accomplished in the study of the Vedas, and
endued with the full force of my asceticism, is born of the
womb of a she-snake that had drunk my vital fluid. He is
able to absolve thee from all offences save those committed
agamst Mahadeva. But he hath one particular habit, viz., he
would grant to any Brahmana whatever might be demanded of
him. ' If thou canst put np with it, then take thou him.'
Janamejaya thus addressed replied to the Rishi ' it shall be
even so.' And accepting him for his Purohita, he returned to
his capital ; and he then addressed his brothers saying, ' this is
the person I have chosen for my spiritual master : whatsoever,
he may say must be complied with by you without examination.'
And his brothers did as they were directed. And giving these-
directions to his brothers, the king marched towards Takshya-
shila and brought that country under his authority.
" About this time there was a Rishi of name Ayodha-Dhau-
mya. And Ayoda-Dhaumya had three disciples, Upamanyu,
Aruni, and Yeda. And the Rishi bade one of these disciples,
46 MAHABHARATA,
Aruni of Panchala go and stop up a breach in the water-couis^
of a certain field. And Aruni of Panchala, thus ordered- by
his preceptor, repaired to the spot. And having gone there
he saw that he could not stop up the breach in the water-course
by ordinary means. And he was distressed because he could
not do his preceptor's bidding. But at length he saw a way
and said ' well, I will do it in this way.' He then went dowa
into the breach and lay down himself there. And the water
was thus confined.
"And sometime after, the preceptor Ayoda-Dhaumya asked
his other disciples where Aruni of Panchala was. And they
answered, Sir, he hath been sent by yourself saying— Go, stop
tip the breach in the water-course of the field : — ' Thus res-
minded, Dhaumya, addressing his pupils, said, ' then let us
all go to the place where he is.'
' And having arrived there, he shouted, ' Ho Aruni of Pan-
chala, where art thou ? Come hither, nay child.' And Aruni
hearing the voice of his preceptor speedily came out of the
Water-course and stood before his preceptor. And addressing
the latter, Aruni said, ' here I am in the breach of the water*
course. Not having been able to devise any other means I
entered it myself for the purpose of preventing the water
^running out. It is only upon hearing thy voice that having
left it and allowed the waters to escape I have stood before thee.
I salute tlieef Master ; tell me what I have to do.'
"The preceptor,^ thus addressed replied ' because in getting
up from the ditch thou hast opened the water-course, therefore
hence-forth shalt thou be called Uddalaka as a mark of thy
preceptor's favor. And because my words have been obeyed by
thee, thou shalt obtain good fortune. And all the Vedas shall
shine in thee and all the Dhd/rma-shastras also.' And Aruni, thus
addressed by his preceptor, went to the country after his heart.
"The name of another of Ayoda-Dhaumya's disciples was
Upamanyu. And Dhaumya appointed him saying, " go, my
child, Upamanyu, loot after the kine. " And according to
his preceptor's orders, he went to tend the kine. And haying
watched them all day, he returned in the evening to his pre-
ceptor's house and standing before him he-saluted him respect-
ADI PARVA. 47
ftilly. And his preceptor seeing him, in good condition of body
asked him, 'Upamanyu, my child, upon what dost thou support
thyself? Thou art exceeding plump.' And he answered his
preceptor, 'Sir, I support myself by begging.' And his precept-
or said 'what is obtained in alms should not be used by thee
without offering it to me. ' And Upamanyu, thus told, went
away. And having obtained alms, he offered the same to his
preceptor. And his preceptor took from him even the whole.
And Aruni, thus treated, went away to attend the cattle. And
having watched them all day, he returned in the evening to
his preceptor's abode. And he stood before his preceptor and
saluted him with respect. And his preceptor perceiving that
he still continued to be of good condition of body said unto
him, ' Upamanyu, my child, I take from thee even the whole of
what thou obtainest in alms, without keeping anything for thee.
How then dost thou, at present, contrive to support thyself ?'
And Upamanyu said unto his preceptor, 'Sir, having made
over to you all that I obtain in alms, I go abegging a second
time for supporting myself. ' And his' preceptor then replied,
'This is not the way in which thou shouldst obey thy preceptor.
By this thou art diminishing the support of others that live by
•begging. Truly, having supported thyself so, thou hast proved
thyself covetous. ' And Upamanyu, having signified his
assent to all that his preceptor said, went away to attend the
cattle. And having watched them all day, he returned to his
preceptor's house. And he stood before his preceptor and salu-
ted him respectfully. And his prfeceptor observing that he was
still fat, said again unto him, ' Upamanyu, my child, I take
from thee all thou obtainest in alms and thou dost not go
abegging a second time, and yet art thou in healthy 'condition.
How dost thou support thyself ?' And Upamanyu, thus ques-
tioned, answered, 'Sir, I now live upon the milk of these
cows. ' And his preceptor thereupon told him, ' it is not law-
ful for thee to appropriate the milk without having first ob-
tained my consent.' And Upamanyu having assented to the
justice of these observations, went away to tend the kine. And
when he returned to his preceptor's abode, he stood before him
and saluted him as usual. And his preceptor seeing that he
48 MAHABHABATA.
was Still fat, said, 'Upamanyu, my child, thou eatest no longer
of alms, nor dost thou go abegging a second time, nor even
(Jrinkest of the milk ; yet art thou fat. By what means dost,
thou contrive to live now ? ' And Upamanyu replied, ' Sir, I
now sip the froth that these calves throw out while sucking
their mothers' teats. ' And the preceptor said, ' these generous
calves, I suppose, out of compassion for thee throw out large
quantities of froth. Wouldst thou stand in the way of their
full meals by acting as thou hast done ? Know then that it is
unlawful for thee to drink the froth. ' And Upamanyu, having
signified his assent to this, went as before to tend the cows.
And restraiued by his preceptor, he feedeth not on alms, nor
hath he anything else to eat ; he drinketh not of the milk, nor
tasteth he of the froth !•
" And Upamanyu, one day, oppressed by hunger, when in
a forest ate of the leaves of the ^.rte ( Asclepias giganteaX'
And his eyes being afifected by the pungent, acrimonious,
crude, and sa;line qualities of the leaves which he had eaten,
he became blind. And as he was crawling about, he fell into a
pit. And upon his not returning that day when the sun was
sinking down behind the summit of the western mountain, the
preceptor observed to his' disciples that Upamanyu was not yet
come. And they told hiiji that he had gone out with the cattle.
" The preceptor then said, ' Upamanyu being restrained
by me from the use of everything, is, of course, displeased,
and, therefore, doth not come home until it be late. Let us
then go in search of him.' And having said this, he went with
his disciples into the forest and began to shout saying, 'Ho,
Upamanyu, where art thou ?' And Upamanyu hearing his
preceptor's voice answe>:ed in a loud tone, ' here I am at the
bottom of a well.' And his preceptor asked him how he hap-
pened to be there. And Upamanyu replied, ' having eaten of
the leaves of the Arka plant I became blind, and so have I
fallen into this well.' And his preceptor thereupon told him,
■ glorify the twin Aswinas, the joint physicians of the gods,
and they will restore thee thy sight.' And Upamanyu thus
directed by his preceptor began to glorify the twin Aswinas,
in the following words of the Rig "Veda : —
ADI PARVA. 49
'Ye have existed before the creation ! Ye first-born beings,
ye are displayed ia this wondrous universe of five elements !
I desire to obtain ye by help of the knowledge derived from
heariiig and of meditation, for ye are _ Infinite ! Ye are the
course itself of Nature and the intelligent Soul that pervades
that course ! Ye are birds of beauteous feathers perching
on the body that is like to a tree ! Ye are without the
three common attributes of every soul ! Ye axe incomparable !
Ye, through its spirit in every created thing, overspread the
universe !
'Ye are golden Eagles ! Ye are the essence in which all
things disappear ! Ye are free from error and know .no de-
terioration ! Ye are of beauteous beaks that wound not un-
justly and are victorious in every encounter ! Ye certainly
prevail over Time ! Having created the Sun, ye weave the
wondrous cloth of the year by means of the white thread
of the day and the black thread of the night ! And with the
cloth so woven ye have established two courses of action apper-
taining respectively to the Devas and the Pitris. The bird of
Life seized by Time which represents the strength of the In-
finite soul, ye set free for delivering her unto great happi-
ness ! They that are in deep ignorance, as long as they are
under the delusion of their senses, suppose ye who are inde-
pendent of the attributes of matter to be gifted with form !
Three hundred and sixty cows represented by three hundred
and sixty days produce one calf between them which is the
year. That calf is the creator and destroyer of all. Seebera
of truth following different routes, draw the milk of true
knowledge with its help. Ye Aswinas, ye are the creatora
of that calf !
' The year is but the nave of a wheel to which is attached
seven hundred and twenty spokes representing as many days,
^nd nights. The circumference of this wheel represented by
twelve months is without end. This wheel is full of delusion
and knows no deterioration. It affects all creatures whether. of
this or of the other world. Ye Aswinas, this wheel of time is.
set in motion by ye !
' The wheel of Time as represented by the year has a nave
7
5(J MAHABHARATA,
represented by the six seasons. The immher of spokes attaclied
to that nave is twelve as represented by the twelve signs of th0
Zodiac. This wheel of Time manifests the JTruits of the acta
of all beings. The presiding deities of Time abide in that wheeli
Subject as I am to its distressful influence, ye Aswinas, liberate
me from that wheel of Time, Ye Aswinas, ye are this uni-
verse of five elements ! Ye are the objects that are enjoyed in
this and in the other world ! Make me independent of the
influence af the five elements ! And though ye are the Supreme
Brahma, yet ye move over the Earth in forms enjoying the
deligtts that the senses can afford.
' In the beginning, ye- created the ten points of the universe I
Then have ye placed the Sun and the Sky above J The Rishis,
according to the course of the same Sun, perform their sacrifices,
and the gods and men, according to what hath been appointed
for them, perform their sacrifices also enjoying the fruits of
those acts !
' Mixing the three colors ye have produced all the objects
of sight ! It is from these objects that the universe hath sprung,'
whereon the gods and men are engaged in their respective
occupations, and, indeed, all creatures endued with life !
' Ye Aswinas, I adore ye ! I also adore the Sky which is
your handiwork ! Ye are the ordainers of the fruits of all acts
from which even the gods are not free ! Ye are yourselves free
from the fruits of your acts !
' Ye are the parents of all ! As males and females it is ye
that swallow the food which subsequently develops into the
life-creating fluid and blood ! The new-born infant sucks
the teat of its mother. Indeed, it is ye that take the shape of
the infant ! Ye Aswinas, grant me my sight to protect my life !'
. " The twin Aswinas, thus invoked, appeared and said, • We
are satisfied. Here is a cake for thee. Take and eat It.' And
Upamanyu, thus addressed, replied, 'your words,' O Aswinas^
have never proved untrue. But without first offering this
cake to my preceptor I dare not take it.' And the Aswinas
thereupon told him, ♦formerly, thy preceptor had invoked
us. We thereupon gave him a cake like this j and he took it
Without offering it to his master. Do thou that which thy
. ADI PARVA. <&1
^rgceptor did.' Thus addressed, Upamanyu again said unto
them, ' Q AswinaSj I crave your pardon. Without offering it
io my preceptor I dare not apply this ca/ke.' The Aswinas
then said, ' O we are pleased with this devotion of thine to
ithy preceptor. Thy master's teeth are of black iron. Thine
shall be of gold. - Thou shalt be restored to- sight and shalt
iave good fortune.'
" Thus spoken to by th« Aswina& h« recovered his ^ight, and
having gone to his preceptor's presence he saluted hir* and told
;him dll. And his preceptor wa,s w.eU pleased with him and
aaid unto him, ' Thou shalt obtain prosperity even as the As-
winas have said. All th* Vedas shall shine in thee and all
the Dharma-shastras.' And this was the trial of Upamanyu.
" Then the other disciple of Ayoda-Dhaumya was called
Veda. His preceptor once addressed him, saying, 'Veda, my child,
tarry sometime in n»y house and serve thy preceptor. It shall
-be to thy profit.' And Veda having signified his assent tarried
long in the family of his preceptor mindful of serving him.
Like an ox under the burthens of his master, be bore
-heat and cold, hunger and thirst, at all times uncomplainingly.
And it was long before his preceptor was satisfied. And as a
consequence of that satisfaction, Veda obtained good fortune
and universal knowledge. And this was the trial of Veda.
" And Veda, having received permission, from his preceptor,
and leaving the latter's residence after the completion of his
studies, entered the domestic mode of life. And while living
in his own house, he got three pupils. And he never told them
to perform any work or to (Jibey implicitly his own behests ;
for having experienced himself much woe while abiding in
the family of his preceptor, he liked not to treat them with
severity.
" After a certain time, Janamejaya and Paushya, both of
the order of Kshetrias, arriving at his residence appointed the
-Brahmana, Veda, as their spiritual guide ( Upadhyaya ). And
one day while about to depart upon some business relative to
a sacrifice, he employed one of his disciples, Utaiika, to take
charge of his household. ' Utanka,' said he, 'whatsoever
. should have to be doQ6 in my .house, let it be done by thee
52 MAHAEHAEATA.
■without neglect. ' And having given these orders to Utank^
he went on his journey.
" So Utanka always mindful of the injunction of his pre-
ceptor took up his abode in the latter'a house. And while
Utanka was residing there, the females of his preceptor's
house having assembled addressed him "and said, ' O Utanka,
thy mistress is in that season when connubial connection might
be fruitful. Thy preceptor is absent ; then stand thou in his
place and do the needful. ' And Utanka, thus addressed,
said unto those women, ' It is not proper forme to do this at
the bidding of women. I have not been enjoined by my pre-
ceptor to do aught that is improper. '
" After a while, his preceptor returned from bis journey.
And his preceptor having learnt all that had happened, became
well pleased and, addressing Utanka, said, ' Utanka, my child,
what favor shall I bestow on thee ? I have been served by
thee duly ; therefore hath our friendship for each other in-
careased. I therefore grant thee leave to depart. Go thou,
and let all thy wishes be accomplished.'
" Utanka, thus addressed, replied, saying, ' Let me do some-
thing that you wish, for it hath been said, — He who bestoweth
instruction contrary to usage, and he who receiveth it contrary
ta usage, one of the two dieth, and enmity springeth up betweai
the two, — I, therefore, who have received thy leave to depart,
am desirous of bringing thee some gratuity due to a preceptor.'
His niaster upon hearing this replied, ' Utanka, my child, wait
a while.' Sometime after, Utanka again addressed his preceptor,
saying, ' Command me to bring that for gratuity which yon
desire. ' And his preceptor then said, ' my dear Utanka, ■ thou
hast often told me of your desire to bring something by way
of acknowledgment for the instruction thou hast received. Go
then in and ask thy mistress what thou art to bring for gratui-
ty. And bring thou that which she directs. ' And thus di-
rected by his preceptor, Utanka addressed his preceptress, say-
ing, ' Madam, I have obtained my master's leave to go home,
and I am desirous of bringing something agreeable to thee as
gratuity for the instruction I have received, in order that I may
not depart bis debtor, Therefore, please to command me what
ADI PARVA. 5S
I am to bring as gratuity. ' Thus addressed, Hs preceptress
replied, ' Go unto King Paushya and beg of him the pair of
ear-rings worn by his Queen, and bring them hither. Four days
hence is a sacred day when I wish to appear before the Brah-
manas ( who may dine at my house ) decked with these ear-
rings. Then accomplish this, 0 Utanka ! If thou shouldst
succeed, good fortune shall attend thee ; if not, what good
canst thou expect ? '
" Utanka, thus commanded, took his departure. And as
he was passing along the road he saw a bull of extraordinary
size and a man of uncommon stature mounted thereon. And
that man addressed Utanka and said, ' Eat thou of the dung
of this bull. ' Utanka, however, was unwilling to comply.
The man said again, '0 Utanka, eat of it without scrutiny*.
Thy master ate of it before.' And Utanka signified his
assent and ate of the dung and drank of the urine of that
bull, and rose respectfully, and washing his hands and mouth
went to where King Paushya was.
•' Arrived at the place, Utanka saw Paushya seated ( on
his throne ). And approaching him.Utanka saluted the mon-
arch by pronouncing blessings and said, • I am come a peti-
tioner to thee.' And King Paushya, having returned Utanka's
salutations, said, 'Sir, what shall I do for thee ?' And Utanka
said, ' I am come to beg of thee a pair of ear-rings as gratuity
for my preceptor. It behoveth thee to give me the ear-ring&
worn by thy Rani. '
" King Paushya replied, • Go Utanka into the female
apartments where the Rani is and demand them of her. ' And
Utanka went into the women's apartments. But as he could
not discover the Rani, he again addressed the Raja, sajdng, 'it is
not proper that I should be treated by thee with deceit. Thy
Rani is not in the private apartments, for I could not find her.'
The Raja, thus addressed, considered for a while and replied,
'Recollect, Sir, with attention whether thou beest not in a state
of defilement in consequence of contact with the impurities of a
repast. My Rani is a chaste wife and cannot be seen by any one
who is impure owing to contact with the leavings of a repast.
Nor doth she herself appear in sight of any one who is defiled.'-
rSI mahabharataT
" Utanka, tlras informed, reflected for a while and thett
■jsaid, 'Yes, it must be so. Having been, in a hurry I performed
my ablutions ( after meal ) in a standing posture. ' Raja Pau-
^hya then said, ' Here is a transgression. Purification is not
.properly effected by one in a standing posture, nor by one
■ while he is going along. ' Ajid. Utanka having agreed to this,,
sat down with his face towards the East, and washed
his iface, hands, and feet thoroughly. And he then, withouJS
^oise, sipped thrice of water free from scum and froth, and not
.warm, and just sufficient to reach his stomach and wiped his face
twice. And he then touched with water the apertures of his
organs ( eyes, ears, &c. &c. ) And having done all tbisj he once
more ^tered the apartments of the women. And this time he
saw the Rani. And as the Rani perceived him, she saluted him.
^respectfuUyand said, 'Welcome, Sir, command me what I am to
4o.' And Utanka said unto her, ' it behoveth thee to give me
•those ear-rings of thine. I beg them as a present for my preceptOT.'
And the Rani having been highly pleased with Utanka's coo-
rfJuct and, considering that Utanka as an object of chairity could
Jiot be passed over, took off her ear-rings and gave them to him,
-And she said, ' these eai-rings are very much sought after by
jTakshaka, King of the Serpents. Therefore shouldst thou carry
ithem with the greatest care.'
And Utanka being told this, said unto the Rani, ' Lac(y, be
under no apprehension. Takshaka, Chief of the Serpents, is
not able to overcome me.' And having said this, and taking
leave of the Rani, he went back into the presence of Paushya,
and s.aid, ' Paushya, I am gratified.' Then Pausbya said to
iUfcanka, 'A fit object of charity can only be had at long in-
tervals. Thou art a qualified guest, therefore do I desire to
-perfo.rm a sr<id<iha. Tarry thou a littlp. And Utanka replied,
' Yea, I will tarry, and beg that the clean provisions that are
ready may be soon brought in.' And the Raja having signified
,bis a,saent, he entertained Utanka duly. And Utanka seeing
jthat the food placed before him had hair in it, and also that it
.was cold, thought it unclean. And he said unto Paushya,
• Thou givest me food that is unclean, therefore shalt thou
Ipse thy sight,' And Paushya in answer said 'And because
AD I PARVA. S'5
9ost thou impute uncleanness to food that is clean, therefore
shalt thou be without issue.' And Utanka thereupon rejoined;
' It behoveth thee not, after having offered me unclean foodj
to curse me in return. Satisfy thyself by occular proof.'
" And, Paushya seeing the food alleged to be unclean satis-
fied himself of its uncleanliness. And Paushya having ascer-
tained that the food was truly unclean, being cold and mixect
with hair, prepared as it was by a woman with unbraided
hair, began to pacify the Eishi Utanka, saying ' Sir, the food
placed before thee is cold, and doth contain hair, having been
prepared without sufficient care. Therefore I pray thee pardon
me. Let me not become blind. ' And Utanka answered, 'what
I say must come to pass. Having become blind, thou mayst,
however, recover thy sight before long. Grant that thy curse
also doth not take effect on me. ' And Paushya said unto him,
' I am unable to revoke my curse. For my wrath even now hath
not been appeased. But thou knowest not this. For a Brah-
mana's heai't is soft as new-churned butter, even though his
words bear a sharp-edged razor. It is otherwise in respec?t of
these with the Kshetriya; His words are soft as new-churned
Ibutter, but his heart is as a sharp-edged tool. Such being
the case, I am unable, because of the hardness of my heart, to
neutralise my curse. Then go thou thy ways. ' To this Utanka
made answer, 'I showed thee the uncleanness of the food offer-
ed to me, and I was even now pacified by thee^ Besides, saidst
thou at first that because I imputed uncleanness to food that
was clean I should be without issue. But the food being truly
unclean, thy curse cannot affect me. Of this I am sure. ' And
tJtanka having said this departed with the ear-rings.
" On ' the road Utanka perceived coming towairds him a
naked idle beggar sometimes coming in view and sometime^
disappearing. And Utanka, having occasion, put the ear*
tings on the ground and went for water. In the meantime the
beggar came quickly to the spot and taking up the ear-rings
ran away. And Utanka having completed his ablutions in
water and purified himself and having also reverently bttwed
down to the gods and his spiritual masters pursued the thief
with the utmost speed, And having with great difficulty oveiv
56 MAHABHARATA.
taken him, lie seized him with force. But at that instant the
person seized, quitting the form of a beggar and assuming his
real form, viz, that of Takshaka, Speedily entered a^ large hole
open in the ground. And having got in, Takshaka proceeded lo
his own abode, the region of the serpents.
" Now, Utanka, recollecting the words of the Eani, pursued
the Serpent, and began to dig open the hole with a stick but
was unable to make much progress. And Indra beholding
his distress sent his thunder-bolt (Vajra) to his assistance.
Then the thunder-bolt entering that stick enlarged that hole.
And Utanka began to enter the hole after the thunder-bolt.
And having entered it he beheld the region of the Serpents
infinite in extent, fiUea with hundreds of palaces and elegant
mansions with turrets and domes and gateways, abounding with
wonderful places for various games and entertainments. And
Utanka then glorified the serpents by the following slokas : —
Ye Serpents, subjects of King Airavata, splendid in
battle and showering weapons on the field like lightning-charge
ed clouds driven by the winds ! Handsome and of various
forms and decked with many-colored ear-rings, ye children of
Airavata, ye shine like the Sun in the firmament ! On the
northern banks of the Ganges are many habitations of serpents.
There I constantly adore the great serpents. Who except Ai-
ravata-would desire to move in the burning rays of the Sun ?
When Dhrita-rashtra ( Airavata's brother ) goes out, twenty-
eight thousand and eight serpents follow him as his attendants.
Ye who move near him and ye who stay at a distance from him,
I adore all ye that have Airavata for your elder brother.
' I adore thee also, to obtain the ear-rings, 0 Takshaka, who
formerly dwelt in Kurukshetra and the forest of Khandava !
Takshaka and Aswasena, ye are constant companions who
dwell in Kurukshetra on the banks of the Ikshumati ! I also
adore the illustrious Srutasena, the younger brother of Takshaka,
who resided at the holy place called Mahadyuman with a view
to obtain the Chiefship of the Serpents.'
" The Brahmana Rishi Utanka having saluted the chief
serpents in this manner, obtained not, however, the ear-ring8«.
And he thereupon became very thoughtful. And when he
ADI PA.RVA... 57
saw that he obtained not tlie ear-rings even though he had
adored the serpents, he then looked about liim and beheld
two womeli over a loom weaving a piece of doth with a fine
shuttle : and in the loom were black and white threads. And
he likewise sa:^ a \^he6l, with twelve spokes, turned by sik
Ijoys. And he also saw a man with a handsome hoSrse. Aiid
he began to address them the following mantras : —
' This wheel whose circuniference is marked by twenty fouir
idivisions rbpresenting as many lunar changes is furnished with
th^e hundred spokes ! It is set in continual motion by six
boys ( the seasons ) ! These damsels representing universal
tiature are weaving without interlnission a cloth with threads
black iahd white, and theirteby ushering into existence thfe
manifold worlds and the feeings that inhabit them ! Thoii
wielder of the thunder, the protector of the universe, ihe slayet
of Yritra and NatnUchi, th6u illustrious one who wearest the
black cloth and displayeth truth and untruth in the univers^
thou who ownest for thy carrier, the horse received from thfe
depths of the ocean, and which is but another form of Agni
( the god of fire ), I bow to thee, thou supreme Lord, thoti
LoM of the three worlds, D Purandara !'
" Then the man with the horse said unto tJtanka, ' I am
gratified by this fey adoration. What gbod shall I do to thee ?'
And Ufcanka replied, ' even let the serpents be brought lindei"
my control.' Then the man rejoined, 'Blow into this horse.' And
Utanka blew ihtcJ that horse. And from the horse thus blowh
into, thfei^e issued, from every aperture of his body, flames of fire
with smoke, by which the region of the Nagas was about to b6
consumed. Aiid Takshiaka, isurprised beyond measure and terri-
fied by the hfeafc of the fire, hastily came out of his abod4
taiing the ear-rings with him,' and said unto Utanka, ' Pray,
^if, take back the ear-rings.' And Utanka took them back.
"But Utahk^ Hkvifag recovfered his ear-rings thought, '0 this
is that sacred day of my |)i?eceptress. I am at a distance,
JHow can I, therefore, show mjf regard for her ?' And when
Utanki was ftnxioufe kbout this, the man kddressed him and
said, ' Ride this horse, Utanka, and he will in a moment
carry thee to thy Blaster's abode, ' Aiid Utahka having signii
8
58
MAHABHAKATA.
fied his assent, mounted the horse and presently reached hig
preceptor's house.
" And his preceptress that morning, after having bathed was
dressing her hair sitting, thinking of uttering a curse on Utanka
if he should not return within time. But in the meantime
Utanka entere,d his preceptor's abode and paid his respects to
his preceptress and presented her the ear-rings. ' Utanka,' said
she, 'thou hast arrived at the proper time at the proper
place. Welcome, my child ! Thou art innocent and therefore
I do not curse thpe ! Good fortune is even before thee. Let
thy wishes be crowned with success !' '
" Then Utanka waited on his preceptor. And his preceptor
said, ' Thou art welcome ! What hath occasioned thy loiig
absence ? ' And Utanka replied to his preceptor, ' Sir, in the
execution of this my business obstruction was offered by
Takshaka the King of serpents. Therefore had I to go to the
region of the Nagas. There I saw two damsels sitting over a
loom, weaving a fabric with black, and white threads. Pray, what
is that ? There likewise I beheld a wheel with twelve spokea
ceaselessly turned by six boys. What too doth that import ?
Who also is the man that I saw ? And what the horse of
extraordinary size likewise beheld by me? And when I was
on the road I also saw a bull with a man mounted thereon,
by whom I was endearingly accosted thus — -Utanka, eat of
the dung of this bull, which was also eaten by thy master. — §o
I ate of the dung of that bull according to his words. Who
also is he ? Therefore, enlightened by thee, I desire to hear
all about them., '
"And his preceptor thus addressed said unto him, 'The
two damsels thou hast seen are Dhata and Vidhata ; the black
and white threads denote night and day ; the wheel of twelve
spokes turned by the six boys signifieth the year comprising six
seasons. The man is Parjanya, the deity of rain ; and the horse
is Agni, the god of fire. The bull that thou hast seen on the
road is Airavata, the king of elephants ; the man mounted
thereon is Indra ; and the dung of the ,bull which was eaten by
thee was Amrita. It was certainly for this (last) that thou hast
mot met with death in the region of the Nagas,; and Indra
ADIPARVA. 59
who Is my friend Having been mercifully inclined showed thee
favor. It is for this that thtxu returnset safe, taking the ear-
rings with thee. Then, 0' thou amiable one, I give- thee- leave
to depaa-t. Thou shalt obtain good fortune.'
" And Utanka, having obtained his- master's Ifeave,- moved by
anger and resolved to revenge himself on Tkkshaka, proceeded
towards Hastinapura. That ' excellent Brahmana soon reached
Hastinapura. And Utanka then waited upon King Janamejaya
whohad sometime before returned victorious from Takshashiht.
And Utanka saw the victorious monarch surrounded' on all' sides
by his ministers. And he pronounced benedictions on him in
proper form; And Utankaf addressed the monarch at the
proper moment in speech of correct accent and melodious
sounds, saying, ' O thou best of monarchs !' How is it that
thou spendest thy time Irke-adifld when there is another matter
that urgently demandeth thy attention T ' "
Sauti said : — " The monarch Janamejaya, thus addressed,
saluting that excellent Brahmana. replied unto him, 'In cherish-
ing these my subjects I do discharge the duties of my noble
tribe. Say, what is- that business to be done by me and whiclk
Eath brought thee hither.'
" That foremost of Brahmanas and distanguishett beyond
all for good deeds, thus addressed by the excellent monarch of
large heart, replied unto him, ' 0 King ! the business is thy
own that dem-andeth thy attention ; therefore do- it please; O
thou King of kings ! thy Mher was deprived of life by Taksh-
aka : therefore 6x3 thou- avenge- thy father's dfeatb on that
vile serpent. The time hath come, I ween, for- the act of ven-
geance ordained by the fatesi Gfo then and avenge the death
of thy magnanimous father who, unoflfending being bitten by
that vile serpent, was reduced to the five elements even like
a tree stricken by thunder. The wicked Takshaka, vikst of
the serpent race, intoxicated with power committed an un-
necessary act when he bit the King, thy god-like Mber, the
protector of the' race of royal saints. Wicked in his deeds,
he even caused Kasyapa '( the prince of physicians ) to turn
back when he was coming for the relief of thy father. It
behoveth. thee to burn the wicked wretch in the blazing fire
g^ KAHA5HARA,lAi
Of a Smhe-sacrijice- Q ^i^S' ^""^ instapt, orders fo? trb^-
sacriAce. It is thus tMt thou oa^st avenge the death of thy -
father. M.d a very great favour shall have a,l80 been showa
to me. For by that malignaafc wretch, 0 virtuous Princ^^j
my business also was on one occasion obstructed whil_e proceed-
ing on ?iGcount of my preceptcH-.'"
Sauti continued : — "The monarch having heard, these words,
\yas enraged with Takshaka. The speech qF Utanka. infla,med
the prince, even as the sacrificial fire with clarified butter.
M;oved; by grief also, in tha presence of Ut^nka himself the
prince Mked his ministers the particulars of his father's journey
to the- regions of the blessed, A^d when he heard all the.
circumstances of his father's death from the lips oi. Utanka,
be was overcome with pain and sorrow. "
And thus ends the section called Paiushya of the Adi Parva.
of the blessed Mahabbarata.
Section IV.
(Pauloma Pa/rva).
Ugrasrava Santi, the son of Lomahajghana, versed in the
Puranas, being in the forest of Nsimisha, at the twelve
gears' sacrifice of Saunaka sumamed Kalapati, stood befOTe the'
i^ishis in atteiidance. Having studied the Puranas with great
pains and thei'efore acquainted with them thoroughly, with
jpified- hands he addressed them thus, " I have graphically des-
cribe to ye the history of Utanka which is one of the causes
o_£ I^ing Jananfejaya'a Snake-sacrifice. What, reverend Sirs,
4p ye wish to hear ? What shall I relate to ye % " The holy
men replied, "0 son of Lomaliarshana, we shall ask thee and
thou wilt reply unto us anxious to hear, recounting some ex-
cellent sjiories. Saunaka our Beverend master is at present
ajtteijding in the apartment of the holy fire. He is acquainted
with those divine stories which relate, to the gods and Asuraa.
He adequat,ely knowi^th the histories of men, serpents, and
Gandharvas. Further, O Sauti^ in this sacrifice that learned
Brahmana is, the chief. He is able, faithful to his vows, wise<
a master of the shastras and the Aranyaka, a speaker, of
tnitli, a lover of pgaQe, a inoptifier of tbe iesh, aaitJ an observer ■
QiS th© pe^Kiiioes aecosdittg to, thei ordinance. He is. respected
bgr^ OS, aJiL It behoyea us fcherefoore ta.wait for bim. And when
he, is seated oa bis highly respected seafct, thou wilt aiiswer what >
tjbat, best, of Dvyigiaa sbali ask of theei; "
Sauti sai4 " Be it so. And when the high-souled master ■
hath, been seated, by him qMe^icmed I willi narrate sacred
sfeoiciea on a variety of subjects." After a while, that excelleQfc
Brahmana (Saunaka) having duly performed aM' has duties,
saad haviiig propitiated the gods with prayers and the. manes
of hisi Withers with oblationsv of water, came back to the place;
oj sacrifice, where wiith Sauti seated belbre were the assembly
o£ saints of rigid vows sitting; at their ease. And when;
Saunaka was. seated, in the midst of the Ritwikas-. and Sadasyas; ■
who- were also returned to their places, he spake as followeth.
Section V.
( PoAdomoif Parva continued,. )
Saunaka saidj " Child, thy father formerly read- the whole-
of the Puranas, 0 son of Lomaharshana, and the BhaM,tawith
Erishna-Dwaipayana. Hast thou also made them thy study ?•:
In those ancifenfr records are interesting storiesi and. the history
of the first generations of the wise men, all which we heard'
rehearsed by thy sire. In the first place, I am desirous oP
hearing the history of the race of Bhrigu. Recount thou that
history ; we are attentive to listen to thee. "
Sauti answered: :-^-" By me hath been acquired all that was
formerly studied by the high-souled Brahmanas including Yai-^
sampayana and repeated' by them ; by me hath been acquired
all.that^ad. been studied by -my father. O descendant of the
Bhrigu race, attend then to so much' as relatefch tO: the exalted
race of Bhrigu, revered by Indra. and all the gods, by the
tribes of Rishis and Marutas (Winds); Q great Mnni, I will
first then properly recount the story of this, family, belonging
to the' Puranas.
"The- great and blessed saint Bhrigu, we are informed, was
fe^otftbj the self-existing Brahma. from the fire at the sacrifice
62 MAHABHARATA,
of Varuna. And Bhrigu had a son whom he dearly loved namecT
Ghyowana. And to. Ohyavana wa» born a virtuous son called
Pramati. And Pramati bad a son named Ruru by Gfiritachi
(the celestial ddnceuse). And ta Ruru also' by his wife Pramadt
vara, was born a son, whose name was Sunatka. He wasi
O Saunaka, thy great ancestor exceedingly virtuous in his ways.
He was devoted to asceticism, of great reputation, learned ia
the law, and eminent among those having a knowledge of the
Vedas, He was virtuous, truthful, and of well regulated- fare. "■
Saunaka said.^ — ^'O son of'Sutaj I ask thee why the illus-
trious son of Bhrigu was named Ghyavawx. Do tell me all. "
Sauti replied : — " Bhrigu had a wife whom he dearly love(^
named Paloma. She became quick with child by Bhrigu. And
one day while the virtuous and continent Puloma- was in that
condition, Bhrigu, great among those that are tru« to their
religion, leaving her at home went out to perform his ablutions.
It was then that a Rakshasa called Puloma came to Bhrigu's
abode. And entering the Rishi's abode, the Rakshasa saw the
wife of Bhrigu, irreproachable in everything. And seeing her
he became filled with lust and lost his reason. The beautiful
Puloma ent(3rtained the Rakshasa thus arrived, with roots an^
fruits of the forest. And the Rakshasa burning with desire
upon having seen her, became very much delighted and resolv-
ed, O good sage, to bear her awsiy who was so blameless in
fevery respect.
" 'My design is accomplished' said the Raksbasai, and sO' seiz-
ing that beautiful matron he carried her awaj'. And, ind^d,'
she of agreeable smiles had been betrothed by her father to the
Rakshasa himself, although the fOTmer subsequently bestowed
her according to due rites on Bhrigu. O thou of the Bhrigu race,
this wound rankled deep in the Rakshasa's mind and he thought
the present a very good opportunity for carrying the lady away.
" And the Rakshasa saw in the apartment in which the
sacrificial fire was kept that element burning brightly. And
the Rakshasa then asked the flaming element, ' Tell me,
O Agni, whose wife this woman rightfully is. Thou art the
mouth of the gods, therefore art' thou bound to answer my
question. This lady of superior complexion had been first ac-
ADl PARVA. 63
cepted by me as wife ; but her father subsequently bestowed
her on the. false Bhrigu. Tell me truly if this fair one can be
regarded as the wife of Bhrigu, for having found her alone I am
resolved to bear her away by force from the hermitage. My
heart burneth with rage when I reflect that Bhrigu hath got
possession of this woman of slender waist first betrothed to
myself.'"
Sauti continued : — " In this manner the Rakshasa asked
the flaming god of fire again and again whether the lady was
Bhrigu's wife. And the god was in fear to return an answer.
' Thou, O god of fire,' said he, ' residest continually within every
creature, as witness of their merits and demerits. 0 thou
respected one, then answer my question truly. Has not Bhrigu
appropriated her who was chosen by me as my wife ? Thou
shouldst declare truly whether, therefore, she is my wife by
first choice. After thy answer as to whether she is the wife of
Bhrigu, I will bear her away from this hermitage even in thy
sight. Therefore answer thou truly.' "
Sauti continued : — " The Seven-flamed god having heard
these words of the Rakshasa became exceedingly distressed,
being afraid of telUng a falsehood and equally afraid of Bhrigu's
curse. And the god at length made answer in -words that came
out slowly. ' This Puloma was, indeed, first cliosen by thee,
O Rakshasa, but she was not taken by thee with holy rites and
invocations. But this far-famed lady was bestowed, by her
father on Bhrigu in gift from desire of a blessing. She was not
bestowed on thee ! 0 Rakshasa, this lady was duly made by
the Rishi Bhrigu his wife with Yedic rites in my presence.
This is she — I know her. I dare not speak a falsehood. 0 thou
best of Rakshasas, falsehood is never respected in this world.' "
Section VI.
( Pauloma Parvd continued. )
Sauti said : — " 0 Brahmana, having heard these words of
the god of fire, the Rakshasa assumed the form of a boar, and
seizing the lady carried her away with the speed of the wind,
even of thought, Then the child of Bhrigu residing in her body
64,- MAilABHARATA.
enraged at such violence, dropped from his mothet's womb, for
Which he 6bfcained the name of Chyavatia. And the Kakahm
pferceiviiig the infant Atbp from the mothet's womb, ^hibiirg
like the sun, quitted his grasp of the Woman and fell do'wtt
and was instantly converted into ashes. And the beatitlfttl
Puloma distracted with grifef, O Brahmana of the Bhrigu race,
took up her offspring Ghyavana the son of Bhrigu and Walked
awaj-. And Brahma, the Grand-father of all, himself saAvher,
the faultless wife of his son, weeping with eye's full of teats.
And the Gl-and-father of all comforted her vrho was wedded to
his Son. And of the drops of tears which fell from her eyes Was
fotrtied a great river. And that river began to follow the foot-
steps of the wife of the gteat aScetic Bhrigu. And the Grand-
iat'hBr of the worlds seeing that river follovf the pkth of his Son**
Wifb gave it a name himS'elf, and he called it Vadhvsafd. And
it paSseth by the hermitfeige of Ohyavana. And in this inannet
was born Ohyavana of great ascetic powet, the son of Bhrigu.
"And Bhrigu saw his child Ohyavana and its bealttiful
mother. And the Rishi in a tage afeked heV, ' By whom wast
thou made known to that Rakshasa resolved to cafry thee
away ? 0 thou of agteeable smiles, the Rakshasa coiild not
know thee for ray wife. Therefore tell me who it was that told
the Raksliasa so, inorder that I raay curse him from anger.*
And Palom§, replied, ' 0 possessor of the six attributeSj I was
discovered to the Rakshasii by Agni (the god of fire). And he
bore me away crying like the Kuraii ( female Osprey. ) And
it was only by the ardent splendout of this thy son that I was
rescued ; for the Rakshasa (seeing this infant) let me go and
himself falling to the ground was tutned into ashes.' "
Sauti continued : — " Bhrigtt upon hearing this account from
Puloma becanie exceedingly enraged. And in excess of passion
the Rishi cursed Agni, saying, 'Thou shalt eat of all things.' "
So ends the sixth Section called " the curse on Agni " in
the Adi Parva.
Section VII.
( Pauloma Parva continued. )
Sauti said :— " The god of fire enraged at the curse of
Bhrigu, thus addressed the Rishi : — ' What nieaneth this Rash-
ness, 0 Brahmana, that thou hast displayed towards me ? What
transgression can be imputed to me who was laboring to do .
justice and speak the truth impartially ? Being asked I gave
the true answer. A witness who when interrogated respecting
a fact of which he hath knowledge representeth otherwise than
it is, ruineth his ancestors and descendants both to the seventh
generation. He too, who, being fully informed of all the
circumstances of an affair, doth not disclose what he knoweth •
when asked, is undoubtedly stained with guilt. I also can curse
thee, but Brahmanas are held by me in high respect. Air-
though these be known to thee, O Brahmana, I will yet speak
of them, so please attend ! Having by ascetic power multiplied
myself, I am present in various forms, in places of the daily
koma, in sacrifices extending for years, in places where holy
rites are performed (such as marriage, &c.), and in other sacri-
fices. With the butter that is poured upon my flame accord-
ing to the ordinances declared in the Vedas, the Devas and the
Pitris are appeased. The Devas are the waters ; the Pitris are
also the waters. The Devas have with the Pitris an equal right
to the sacrifices called the Darshas and Pumd-maskas. The
Devas therefore are the Pitris ; and the Pitris, the Devas. They
are identical beings, worshipped together and also separately at
the changes of the moon. The Devas and the Pitris eat what is
poured upon me. I am therefore called the mouth of the Devas
and the Pitris. At the new moon the Pitris, and at the full mooa
the Devas, are fed through my mouth, eating of the clarified
butter that is poured on me. Being, as I am, their mouth, how
am I to be an eater of all things (clean and unclean) ? '
" Then Agni, after reflecting for a while, withdrew himself
from all places ; from places of the daily homa of the Brah-
manas, from all long-extending sacrifices, from places of holy
rites, and from other ceremonies. Without their 0ms and
Vashats, and deprived of their Swadhas and Swdhas (sacrificial
mantras of great mystery), the whole body of creatures became
9
66 MAHABHARATA,
much distressed for the loss of their (sacrificial) fire. The Rishis
in great anxiety went to the gods and addressed them thus : —
' Ye immaculate beings ! the three regions of the universe are
confounded at the cessation of their sacrifices and ceremonies
in consequence of the loss of fire ! Ordain what is to be done
in this matter, so that there may be no loss of time.' Then the
Ilishis and the gods went together into the presence of Brahma,
And they represented to him all about the curse on Agni
and the consequent interruption of all ceremonies. And they
said, ' 0 thou greatly fortunate one ! Agni hath been cursed by
Ehrigu for some reason. Indeed, being the mouth of the gods
and also the first who eateth of what is offered in sacrifices,
the eater also of the sacrificial , butter, how shall Agni be
reduced to the condition of one- who eateth of all things
promiscuously ?' And the creator of the universe hearing those
words of theirs summoned Agni to his presence. And Brahma
addressed Agni the creator of all and eternal as himself in these
gentle words : — 'Thou art the creator of the worlds and thou art
their destroyer ! Thou preservest the three worlds and thou
art the promoter of all sacrifices and ceremonies ! There-,
fore behave thyself so that ceremonies be not interrupted.
And O thou eater of the sacrificial butter, whj dost thou
act so, foolishly, being as thou art the Lord of all ? Thou
«lone art always pure in the universe and thou art its
stay ! Thou shalt not, with all thy body, be reduced to the
state of one who eateth all things promiscuously. 0 thou of-
flames, the flame that is in thy viler parts shall alone eat of
*11 things alike. That body of thine which eateth of flesh
(being in the stomach of all carnivorous animals) shall also eat
of all things promiscuously. And as every thii;ig touched by
the sun's beams becometh pure so shall everything be pure
that shall be burnt by thy flames. Thou, 0 fire, art the suprema
energy born of thy own power. Then, 0 Lord, by that power
of thine make the Rishi's curse true. Continue to receive thy
own portion and that of the gods, offered at thy mouth.' "
Sauti continued :— " Then Agni replied to the Grand-father,
'S6 be it.' And he then went away to obey the command of the
eupreme Lord. The gpdsand the RisLis also in delight returned
ADI PARVA. 67
to the place whence they carae. And the Rishis began to per-
form as before their ceremonies and sacrifices. And the gods in
heaven and all creatures of the world rejoiced exceedingly. And
Agnr too rejoiced in that he was free from the prospect of sin.
" Thus, O' possessor of the six attributes, had Agni been
cursed in days of yore by Bhrigu. And such is the ancient
history founded thereon, the destruction of the Rakshasa Pii-
loma, and the birth of Chyavana. "
Thus endeth the seventh Section of the Eauloma of the
Adi Parva of the blessed. Mahabharata.
Section VIII.-
( Pauloma ParvoL continued. ),'
Sauti said :— '*0' Brahmana, Chyavana the son of Bhiigu.
begot in the womb of bis wife Su-kanya a son. And that
son was the illustrious Pramati of resplendent energy. And
Pramati begot in the womb of Ghritachi a son called Ruru.
And Ruru begot by his wife Pl-amadvara a son called Sunaka.
And I shall relate to you in detail, O Brahmana, the entire
b-istoryof Ruru of abundaafc energy. O listen toitthen in full!.
"Formerly there was a great Rishi called Sthula-keshai
possessed of ascetic power and learning and kindly disposed to-
wards all creatures. At that time, 0 Brahmana sao-e, Viswa-
vashu, the King of the Gandharvas, it is said^ knew- Menaka
the*celestial dancing-girl. And the Apsara, Menaka, 0 thou of
*he. Bhrigu race, when b«r time was come, dropped the infant
in her womb near the hermitage of Sthula-kesha. And
.dropping the new-born infant on the banks of the river
the Apsara, Menaka, O Branmana, being destitute of pity
and shame, went away. And the Rishi, Sthula-kesha, of great
ascetic power discovered the infant lying forsaken in a lonely-
part of the river side. And he perceived that it was a
female child, bright as the oiFspring of an Immortal and as it
-were blazing with beauty. And the great Brahmana, Sthula-
kesha, that first of Munis, seeing that female child, and filled
with compassion, took it up and reared it. And the lovely child
grew up in hia holy habitation, the noWe-minded and blessed
68 MAHABHARATA,
Rishl Sthula-kesha performing in due succession all the 061©^:
monies beginning with that at the birth as ordanied by the
divine law! And because she surpassed all of her sex in good-
ness, beauty, and every quality, the great Rishi calle'd her by
the name of Pramadvara. And the pious Ruru having seen
Pi-atnadvara in the hermitage of Sthula-kesha became one
whose heart was pursued by the god .of love. And Rura by
means of his companions made his father Praraati, the son of
Bhrtgu, acquainted with his passion. And Pramati demanded
her of the far-famed Sthula-kesha for his son. And her
foster-father betrothed the virgin Pramadvara to Ruru fixing
the nuptials for the day when the star Varga-Daivatd (Purva-
phalguni) would be ascendant.
-" Then within a few days of the time fixed for the nuptials,
the beautiful virgin while at play with companions of her own
Bex, her time having come, impelled by fiate, trod upon a
serpent she did not perceive as it lay in a coil. And the
reptile, urged to execute the will of fate, violently darted its
envenomed fangs on the body of the heedless maiden. And
Btung by that serpent, she instantly dropped senseless on the
ground, her color faded and all the graces of her person gone.
And with disheveled hair she became a spectacle of woe to
her companions and friends. And she who was so agreeable to
behold became in death what was too painful to look at. And
the slender-waisted girl, lying on the ground like one asleep —
being overcome with the poison of the -snake — once more
became more beautiful still than in life. And her foster-
father and the other holy ascetics who were there, all saw her
lying motionless upon the ground with the splendour of a lotus.
And then there came many noted Brahmanas filled with com-
passion, and they sat around her. And Swastyatreya, Mahajana,
Kushika, Sankhya-mekhala, Uddalaka, Kat-ha, and Sweta of
great renown, Bharadw«ja, Kauna-kutsya, Arshti-sena, Gau-
tama, Pramati, and Pramati's son Ruru, and other inhabitants of
the forest, came there. And when they saw that maiden lying
dead on the ground overcome with the poison of the reptile
that had stung her, filled with compassion, they all wept. But
Ruru, pained exceedingly, retired from the scene."
ADI PARVA. ^S
So ends the eighth Section of the Pauloma of the Adi
Parva of the blessed Mahabharata.
Section IX.
( PauloTTM Parva continued )
Sauti said: — "While those illustrious Brahmanas were
sitting around the dead body of Pramadvara, Euru, sorely
afflicted, retired into a deep wood and wept aloud. And over-
whelmed with grief he indulged in much piteous lamentation.'
And remembering his beloved Pramadvara he gave vent to
his sorrow in the following words: — 'Alas! the delicate fair
one that inoreaseth my affliction lieth upon the bare ground I
What can be more deplorable to us her friends ? If I have
been charitable, if I have performed acts of penance, if I have
ever reverenced my superiors, let the merit of these acts res-
tore to life my beloved one ! If from my birth I have, con-
trolling my passions, adhered to my vows, let the fair Pramad-
vara rise from the ground.'
"And while Ruru was indulging in these lamentations for
the loss of his bride, a messenger from heaven came to him in
the forest and addressed him thus : — ' The words thou utterest,
O Ruru, in thy affliction can have no eiFeot. For, 0 pious man,
one belonging to this world whose days are runout can never
come back to life. This poor child of a Gandharva and Apsara
has had her days run out ! Therefore, O child, thou shouldst
not yield up thy heart to sorrow. The great gods, however,
have provided before-hand a means. And if thou compliest
with it thou mayest receive back thy Pramadvara.'
" And Ruru replied, • what is that which the gods have
provided, 0 messenger of heaven ! Tell me in full so that
hearing I may comply with it. It behoveth thee to deliver me !'
' And the celestial messenger said unto Ruru, 'Resign half of
thy own life to thy bride, and then, O Ruru of the race of
Bhrigu, thy Pramadvara shall rise from the ground.' And
Ruru replied, ' O best of celestial messengers, I give up a
moiety of my own life in favor of my bride. Then let my be-
loved one rise up in the dress and form of love.' "
<^^ MAHABHARATA.
Sauti said, " Then the king of the Gandharvas (the father
of Pramadvara) and the celestial messenger, both of excellent
qualities, went to the god Dharma (the Judge of the dead) and
addressed him, saying, ' If it be thy will, O Dharma-raja, let
the amiable Pramadvara, the betrothed wife of Ruru, now
lying dead, rise up with a moiety of Ruru's life.' And Dharma-
raja answered j ' O messenger of the go^, if it be thy iSyish,
let Pramadvara the betrothed wife of Ruru, rise up endued
with a moiety of Ruru's life !' "
Sauti continued: — "And when Dharmarraja had said so,
that maiden of superior complexion, Pramadvara, endued with
a moiety of Ruru's life, rose as from her slumbers. This bes-
towal by Ruru, endowed with length af days, of a moiety of
his own life to resuscitate his bride afterwards led, it was
seen, to a curtailment Ruru's life.
"And on an auspicious day their fathers gladly married
them with due rites. And the couple parsed their days devoted
to each other. And Ruru having obtained such a wife as is hard
to be found, beautiful and bright as the filaments of the lotu?,
made a vow for the destnicti»a of the serpent race. And
whenever he saw a serpent, he became filled with great wrath
and always killed it taking up a weapon,
" One day, 0 Brahmana, Ruru entered an extensive forest.
And he there saw an old serpent of the Dundubha species
lying stretched on the ground. And Ruru thereupon lifted up
in anger his staff even like to the staff of Death, for the purpose
of killing it. Then the Dundubha, addressing Ruru, said^
' I have done thee no harm, 0 Brahmana ! Then whereforfe
wilt thou sky me in anger ?' "
So ends the ninth Section of the Pauloma of the Adi Parva.
of the blessed Mahabharata.
Section X.
f Pauloma Parva continued. )
Sauti said: — "And Runi on hearing those words replied,
'My wife, dear to me as life, was bit by a snake ; upon which,
I made, 0 Snake, a dreadful vow, viz, that I would kill ever^
ADI PARVA. 71
enake that I might see. Therefore shall I sinite thee and
thou shalt be deprived of life. '
" And the Dundubha replied, ' 0 Brahmana, they are other
snakes that bite man. It behoveth thee not to slay Dundubhas
who are serpents only in name. Subject with other serpents to
the same calamities but not sharing their good fortune, in woe
the same but in joy different, the Dundubhas should not be.
slain by thee for thou canst judge between right and wrong.' "
Sauti continued : — " And the Rishi Ruru hearing these
words of the serpent, and seeing that it was perplexed with fear
besides being really of the Dundubha species, killed it not.
And Ruru, the possessor of the six attributes, comforting the
snake addressed it, saying, ' Tell me fully, O SnakCj who. art
thou thus metamorphosed ? ' And the Dundubha replied.
' 0 Ruru ! I was formerly a Rishi of name Sahasrapat. And
it is by the curse of a Brahmana that I have, been metamor-
phosed into a snake.' And Ruru asked, ' 0 thou best of
Snakes, for what wast thou cursed by a Brahmana in wrath ?
And how long also shall thy form continue so ?' "
And so ends the tenth Section of the Pauloma of the Adi
Parva.
Section XI.
( Pauloma Parvd continued. )
Sauti continued : — " The Dundubha then said, ' in former
times, I had a friend Khagama by name. He was keen in his'
speech and possessed of spiritual power by virtue of his austeri-
ties. And one day when he was engaged in the Agni-hotra
(Fire-sacrifice), I made a mock snake of blades of grass, and in
a frolic attempted to frighten him with it. And anon he went
into a swoon. On recovering his senses, that truth-telling and
vow-observing ascetic, burning with wrath, exclaimed,^Since
thou hast made a powerless mock snake to frghten me, thou
shalt be turned even into a venomless serpent thyself by my
curse. — O ascetic, I well knew the power of his penances ;
therefore with an agitated heart, I addressed him thus, lowly
bending with joined bands, — Friend I have done this by "way
72 MAHABHAEATA,
of joke, to excite thy laughter. It behoveth thee to forgive
me and revoke thy curse. — And seeing me sorely troubled, the
ascetic was moved, and he replied, breathing hot and hard, —
What I have said, must come to pass. Hear what I say and lay
it to thy heart. O pious one ! When Ruru, the pure son of
Pramati, will appear, thou shalt be delivered from the curse
the moment thou seest him.— Thou art the very Ruru and the
son of Pramati. On regaining my native form, I will tell thee
something for Ihy good.'
" And that illustrious man and best of Brahmanas then left
his snake body, and attained his own form and original bright-
ness. He then addressed the following words to Ruru of incom-
parable power. ' O thou first of created beings, verily the
highest morality is sparing life. Therefore a Brahmana should
never take the life of any creature. A Brahmana should ever
be mild. This is the most sacred injunction of the Vedas. A
Brahmana should be versed in the Vedas and Vedangas, and
should inspire all creatures with confidence. He should be
benevolent to all creatures, truth-speaking, and forgiving, even
as it is his paramount duty to retain the Vedas in his memory.
The duties of the Kshetria are not thine. To be stern, to hold
the sceptre and to rule the subject are the duties of the
Kshetria. Listen, 0 Ruru, to the account of the destruction
of snakes at the sacrifice of Janamejaya in days of yore,
and the deliverance of the terrified reptiles by that best of
Dwijas, Astika, profound in Vedic lore and mighty in spiritual
energy.' "
And so ends the eleventh Section of the Pauloma of the
Adi Parva.
Section XII.
( Pauloma Parva continued. )
Sauti continued :— " Ruru then asked, '0 best of Dwijas, why
was the king Janamejaya bent upon destroying the serpents ?
And why were they saved by the wise Astika ? I am anxious
to hear all this in detail."
"The Rishi replied, '0 Ruru, the important history of
ADI PARVA. 73
Asfcika you will learn from the lips of the Brahmanas'. Saying
this, he vanished.
" Riiru rushed out in search of the disappearing Rishi, and
having failed to find him in all the wood, fell down upon thd
ground. And revolving in his mind the words of the Rishi, he
swooned away. On regaining his senses, h6 went home and
Asked his fkth'er to relate the history in question. Thus asked;
his fkther related all about the story."
And so ends the twelfth Section in the Pauloma of the
Adi ParVa.
Section XIII.
( AstiJoa Parva ),
Saaiiaka asked, "5'or what was it that the mighty rtioiiarch
Janamejaya determined to take the lives of the snakes by means
of his sacrifice ? 0 Sauti, pray tell us in full the true story.
Tell us also why that best df Dwijas and foremost of those that
have controlled their passions (Astika), rescued the Snakes from
the flaming fire. Pray, whose son was that monarch who celebra-
ted the snake sacrifice ? And whose also that best of Dwijas ? "
Sauti said, " 0 best of speakers, the story of Astika to
which you have alluded is long. I will relate it in full,
0 listen ! "
Saunaka said, " I am desirous of hearing at letigth the
charming story of that Rishi of old, the illustrious Brahmana,
Astika. "
Sauti begart, " This history first recited by Krishna-Dwai-
payana is called a Purana by the Brahmanas. It was formerly
narrated by my wise father, Suta Lomaharshana, the disciple of
Vyasa, before the dwellers of the NaimiSha forest, at their
request. I was present at the recital, and, 0 Saunaka, since thou
askest me, I will narrate the history of Astika exactly as I
heard it. 0 listen as I recite in full that sin-destroying stdry !
" The father of Astika was powerful like Prajapati. And
he was a Brahraachari, and was always engaged in austere
devotions. And he ate sparingly, was a mighty ascetic, and had
his lust under complete control. And he was known by the
10
5^ MAHABHABATA.
name of Jaratkaru. And that best of the YaySvaras and
virtuous aud vow-observing Brahmana once undertook a
journey over the world, equipped with spiritual energy. And
he visited divers holy spots, and rested where night overtook
%im. And ke practised religious austerities hard to be
practised by men ©f undeveloped minds, Aad the sage lived
vjpon air and renounced sleep for ever. Thus going about
like flaming fire, one day he happened to see his ancestors,
banging head 4oremo»t in a great hole, their feet pointing to
the sky. On seeing them, Jaratkaru addressed thena thus :—
' Who are ye thus hanging head foremost in this hole by a
-rope of virana fibres that is again secretly eatea into on all
sides by rats living here ? '
" The ancestors said, * We are vow-observing Rishis of the
Yayavara sect. We have come by this low state 4n conse-
quence of want of descendants. We have a son named Jarat>
karu. Woe is us 1 that wretch hath entered upon a life of austeri-
ties and the fool doth not think -ef raising offsprino' by mar-
riage. It is for that reason that we have met with this fate.
Having means, we fare like wretches as if we had none. Pray,
O excellent one, who art thou that thus sorrowest as a friend
on our account ? We are desirous to learn who thou art
standing by us, and why thou sorrowest for us.'
"Jaratkaru said, 'Ye are even mj/ ancestors. I am that
iJaratkaru, O tell me how I may serve ye ! '
" The-fathers then answered, ' Try thy best, O child, to be-
geft a son to extend our line. Thereby thou wilt achieve,
0 excellent ene, a meritorious act for both thyself and
ourselves! Not by doing one's duties, not by practising
penances, one acquireth the merit one doth by being a
lather. Therefore, O child, at our command', do thou make
up thy mind to marry and produce offspring. Herein
consisteth our chief good.' And Jaratkaru replied, 'I shall
not marry for my sake nor earn wealth for enjoyment, but
1 shall do so for your welfare alone. In proper time, and ac-
cording to the ordinance,! shall take a wife so that I may attain
the end. I shall not do otherwise. If a bride may be had of the
same name with me, whose friends would besides willingly give
ADrPAUVA. 't-S^
her to me in marriage as a gift in charity, I shall take h«r hand,
according to rites. But who will give away his daoghfeer to- a
poor man like myself? I shall accept,, however^ any dJraghter
given to me in alms. I shall endeavour; 0 sires, to compass a
union. I will abide by my word. I will raise offspring for your
redemption, so- that, O fatherSj ascending to- the celestial- regions
ye may joy as ye like.' '"
So ends the thirteenth- Section in the Astika of the Adi
Pai'va.
Section XIT-
( Astika Parvd contiifmied'. )•
Sauti' said; "That Biuhmana- of rigid^ vows then began- to
search for a wife, but found' he none. One day he went into the
forest, and recollecting-the words of his ancestors, iu a faint voice
thrice begged-for abride. Thereupon rose before the Brahmana,
Vasuki with his sister and offered for the former's acceptance
the hand of the- fair one. But the Dwija hesitated to accept
her, thinking hefnot of the self-same name witK himself/ The
great J'aratkaru' thought within- himself, ' T will take none save
one who is my namesake.' Then the wise Jaratkaru of
austere devotions- asked the Snake, ' tellme truly, what is the-
name of this thy sister V
" Vasuki replied; '0 Jaratkaru, the name of fcliis my younger-
sister is Jaratkaru. Pray^ accept thi&-slender--vvaisted one for thy
spouse. O*" best of Dwijas, it was to unite her with thee
that I have brougfie her up. Therefore do thou take her!'
Saying tiis he offered- his beautiful' sister to Jaratkaru^ who-
tlien espoused her with- ordained rites."
So ends the fourteenth Sectionin the- Astika of the Adii
Barva^
Section XV.'
f Astilm Parva continued. )•
Sauti said; "0 foremost of the Brahm-(truth) knowing Rishis,,
• the mother of the serpents had cursed- them of old, sayii^^
Yfl MAHABHARATA.
' Agiii shall'bufn ye »11 in the sacrifice of Janamejaya ! ' It was
to neutralise that curse that the chief of the serpents married
iiis sister to that high-souled and vow-observing Rishi. Tlie
Rishi having formally wedded her, begat in her the great Astika,
who became an illustrious aseetic, profound in the Vedas and
Vedangas, who regarded all with an even eye, and who removed
the fears of his parents,
" Then aftjr a long space of time, the king of the Pandava
line celebrated a sacrifice known as the Snake sacrifice. After
that sacrifice intended for the extermination of tlie serpents had
commenced, the powerful Astika delivered the reptiles, — bis bro-
thers and uncles. He delivered his fathers also by raising off-
spring to himself. And by his austerities, O Brahmana, and by
various vows and the study of the Vedas, he became freed from
his debts. By sacrifices he propitiated tbe gods ; and by the
adoption of the Brahmacharya mode of life he conciliated the
Rishis ; add by begetting offspring he gratified his ancestors.
"Thus discharging his great debts, and having acquired great
merit, Jaratkaru went to heaven with his ancestors, leaving
Astika behind. This is the story of Astika, which I have
related as I heard it. Now, tell me, O powerful one of the
Bhrigu race, what more I am to narrate."
So ends the fifteenth Section in the Astika of the Adi
Parva,
Section XVI.
( Astika Parva continued. )
S^unaka said, " O Sauti, relate in detail the history of the
virtuous and learned Astika. We are extremely curious t9
hear it. O thou amiable one, thou speakest sweetly, and we are
well pleased with thy speech. Thou speakest even as thy fether.
Thy sire was ever ready to please us. Now tell us the story as
thy father told it. "
Sauti said, "O thou blest with length of days, I will
narrate the history of Astika as I heard it from my father. O
Brahmana, in the Krita (golden) age Prajapati had two fair and
\irtuous daughters named Kadru and Vinata. The sisters wei:e
ktfl PARVA. ' 7T
the wives of Kas3'apa. Highly gratified with Via yirtu^9' wivesv
Kasyapa, resembling Prajapati himself, was desirous of qoafer'
ring on each of them a boon. The ladies were all joy because
their lord was willing to coafer on them choice blessings,
Kadru said, ' I would be mother of a thousand snakes of equal
vigor.' And Vinata wished to bring forth two sons surpassing
the thousand offspring of Kadru in strength, energy, size of body,
and bravery. And Kasyapa said, ' be it so,' to Vinata extremely
desirous of having offspring. And having obtained her prayer,
she rejoiced greatly. And having obtained two sons of slpendid-
prowess, she regarded her boon fulfilled. And Kadru also
obtained her thousand sons of equal vigor. ' Bear your
children carefully' said Kasyapa and went to the forest,
leaving his two wives gratified with his blessings. "
Sauti said, " O best of Dwijas, after a long time, Kadru
brought forth a thousand eggs, and Vinata two. Their maid-'
servants deposited the eggs separately in warm vessels. Five
hundred years passed away, and the thousand eggs produced
by Kadru burst and out came the progeny. But the twins of
Vinata did not appear. And Vinata was jealous, and she broke
one of the eggs and found in it an embryo with the upper
part developed but the lower undeveloped. At this, the child
in the egg became angry and thus cursed bis mother: 'O
mother, since thou hast prematurely broken this egg, thou
shalt even serve as a slave. And shouldst thou wait five tbousan<l
years, and not destroy, by breaking the other egg through,
irapatieace, the illustrious child within it, or render it half-
developed, be will deliver thee from slavery. And if thou wouldsb
have the child strong, thou must take tender care of the egg for
all this time.' And thus cursing his mother the child rose to
the sky. O Brahmana, even he is the charioteer of the Sun^
always seen in the hour of morning.
"Then at the expiration of the five hundred years, bursting
open the other egg, out came Gadura, the serpent-eater. 0
tiger of theBhrigu race, immediately on seeing the light, the
son of Vinata left his mother, and the lord of birds feeling
hungry mounted on his wings to seek for the food assigned
to him by the great ordainer of all. ''
78 MAHABHARATA.
Aad SO enda the sixteenth Section in the Astika of the Adi
Parva.
Section XYII.
( Astika Parva continued. )
Sauti said, " 0 ascetic, about this time the two sisters saw
Uchchaisrava approaching near, — that Uchchaisrava of com-
placent appearance who was worshipped by the ^ods, that best
of steeds, who at the churning of the Ocean for nectar
arose, divine, graceful, perpetually young, creation's masterpiece,
of irrisistible vigor, and blest with every auspicious mark. "
Saunaka asked, ' Why did the gods churn the ocean for
nectar and under what circumstances (on which occasioa,
as you say, sprang that best of steeds so pawerftd and resplen-
dent) was it undertaken I"
Sauti said, " There is a mountain named Meru of blazing ap-
pearance, and looking like a huge heap of effulgence. The raya
of the sun falling on its peaks of golden lustre are dispersed by
them. Abounding with gold and of variegated tints, that
mountain is the haunt of the gods and the Gandharvas. It is
immeasurable, and unapproachable by men of manifold sins,
Dreadful beasts of prey inhabit its breasit, and it is illuminated
with divine herbs of healing virtue. It standetb kissing the
heavens by its height and is the first of mountains. Ordinary
people cannot so much as think of ascending it. It is graced
with trees and streams and ]resoundeth with the charming melody
of winged choirs. Standing high for infinite ages, upon it once
all the mighty celestials sat them down and held a conclave.
They came in quest of amrita, they who had practiced penances
and observed the rules according to the ordinance. Seeing
the celestial assembly in anxious consultation, Narayana said
to Brahma, ' Do thou churn the Ocean with the Suras ( gods )
and the Asuras. By doing so, amrita shall be obtained
together with all drugs and all gems. O ye gods, churn ye the
Ocean, and ye shall discover amrita,' "
And so ends the seventeenth Section in the Astika of the
Adi Parva.
Section XVIII,
C Astikd, Parva continued. )
Sauti said, " There is a mountain of name Mandara adorned
with peaks like those of the clouds. It is the best of mountains,
and is covered all over with intertwining herbs. There no end
of birds pour forth their melody, and there beasts of prey roam
about. The gods, the Apsaras, and the Kinnaras visit the place.
Upwards it riseth eleven thousand yojanas, and descendeth
downwards as much. The gods failed to tear it up and they
came to Vishnu and Brahma who were sitting, and said,
■ devise you some efficient scheme. Consider, ye gods, how
Mandara may be upraised for our good. "
Sauti continued, " And Vishnu, with Brahma, assented to it,
O son of Bhrigu ! And the lotus-eyed one laid the hard task on
the mighty Ananta, the prince of Snakes. And the mighty
Ananta, directed thereto both by Brahma and Narayana,
O Brahraana, upraised that mountain with the woods
thereon and with the dwellers of those woods. And the gods
came to the shore of the Ocean with Ananta, and addressed
the Ocean saying, ' 0 Ocean, w^e have come to churn thy
waters for obtaining nectar. ' And the Ocean replied, ' be
it so, as I am to have a share of the nectar. I am able
to bear the agitation of my waters by the mountain.' And
the gods went to the king of the tortoises and said to
him, ' 0 Tortoise-king, thou shalt have to hold the mountain
oh thy back. ' The tortoise-king agreed, and Indra placed
the mountain on the former's back by means of instruments.
" And the gods and the Asuras made Mandara their churn-
ing staff and Vasuki the cord, and set about churning the main
for amrita. The Asuras held Vasuki by the hood and the goda
by the tail. And Ananta who was for Narayana, at intervals raised
the Snake's hood and suddenly lowered it. And in consequence
of the friction he received at the hands of the gods and the
Asuras, black vapours with flames issued out of his mouth
which becoming clouds charged with lightning poured down
showers to refresh the tired gods. And blossoms beginning to
rain on all sides of the gods from the trees on the whirling
Mandara, also refreshed them.
so MAHABHAKATA.
" And, 0 Brahmana, out of the deep then came a tremendous
i-oar, like unto the roar of the clouds at the universal dissolu-
tion. Various aquatic animals were crushed by the great
mountaia, aftd gave up their being in tlie salt- waters. And
jsaaay dwellers of the lower regions and inhabitants of the
world of Varuna were kilkd. From the revolyiog Mandd.rft,
iarge trees were torn up by the roots, and flying into the air
like birds, they fell into the water. And the mutual friction
of the trees produced a fire which surrounded the mountain.
And the mountain looked like a mass of dark clouds charged with
lightning.- 0 Brahmana, tlie fire increased, and burnt the lions,
elephants and other creatures that were on the mountain. And
carcasses of no end of animals floated down the waters. Then
Indra extinguished that fire by descending showers.
"0 Brahmana, after the churning had gone on for sometime,
the gums of various trees and herbs mixed with the waters
of the Ocean. And the celestials attained immortality by
drinking of the waters mixed with those gums vested wilh the
properties of amrita, and with the liquid extract of gold. By
degrees, the milky water of the agitated deep produced clai-ified
butter by virtue of the gums and juices. But nectar did not
rise eVen then. And the gods appeared before boon-granting
Brahma seated on his seat and said, ' Sir, we are spent, we have
not strength left to churn further. Nectar hath not yet arisen.
So that now we have no resource save Narayana.'
"Hearing them, Brahma said to Narayana, ' Lord, vouchsafe
to grant the gods strength to churn afresh the deep.'
" And Narayana agreeing to grant their various prayers,
Said, ' 0 wise ones, I grant ye sufficient strength. Go, insert
the mountain and churn the waters.'
" Re-equipped with strength, the gods began the churning
again. After a while, the mild Moon of a thousand rays
emerged from the ocean. Thereafter, Lakshmi diessed in white,
iind wine, the white steed, and then the celestial gem Kaus-
tiiva which graces the breast of Nardyana. Lakshmi, wine,
and the steed fleet as the mind, all came before the gods on
high. Then arose the divine Dhanwantari himself with the
white vessel of nectar in his hand. And seeing him, the
ADt PARVA.
81
Asilras set tip a loud cry, saying, " Ye have taken all, he must
be ours.'
" And at length rose the great elephant, Aii'avata, of huge '
body and with two pairs of white tusks. And him took the
holder of the thunder-bolt. But the churning still went oui
so that poison at last appeared, and began to overspread the
earth, blazing like a flame mixed with fumes. And at the
scent of the fearful Kalakuta, the three worlds were stupefied.
And then Mahadeva of the Mantra form, solicited by Bralima,
to save the creation swallowed the -poison and Iield it in hia'
throat. And it is said that the god from that time is called Nila^
kantha (blue-throated. ) Seeing all these wondrous things,
the Asuras were filled with despair^ and prepared to enter
i&to hostilities with the gods for the possession of Lakshmi and
nectar. Thereupon Narayana called Iiis bewitching' Maya
to his aid, and assuming a ravishing female form, coiuetted with;
the Asuras. And the Daityas, ravished with her charms, lost
their reason And unanimously placed the nectar in the hands of
that fair woman. "
So ends the eighteenth Section in the Astika of the Adi
Parva.
Section XIX.
( Astika Parva continued. )
Sauti said, " Then the Daityas and the Danavas with first
class armours and various weapons [lursucd the gods. In the
meantime the valiant Ixord Vishnu accompanied by Nara took
away the nectar in his hands from those mighty Danavas.
"And then all the tribes of the gods during that time of
great fright drank the nectar receiving it from Vishnu., And
ynhile tlie gods were drinking that nectar after which they had
so much hankered, a Danava named Raliu was drinking it in
the guise of a god. And when the nectar had only reached
Eahu's throat, the Sun and the Moon ( discovered him and )
communicated the fact to the gods. - And Narayana instant-
ly cut off with his discus the well-adorned head of the
Danava who was drinking the nectar without permission. And
11
82 JIAHABHARATA.
the huge head of the Danava cut off by the discus and re-
sembling a mountain-peak then rose to the sky and began
t» utter dreadful cries. And the Danava's headless trunk
falling upon the ground and rolling thereon made the Earth
tremble with her mountains, forests, and islands. And from
that time hath arisen a long-standing quarrel between Rahu'a
bead and the Sun and the Moon. And to this day it swalloweth
the Sun and the Moon, (causing the eclipses.)
And Narayana quitting his ravishing female form, and hurl-
iag many twrible weapons at them, made the Danavas tremble.
And thus on the shores of the sea of salt-water,, commenced the
dreadful battle ©f the gods and the Asuras. And sharp-pointed
javelins and lances and various weapons by thousands began
to be discharged on all sides. And mangled with the discus and
wounded with swords, saldis, and maces, the Asuras in large
numbers voraitted blood and lay prostrate on the earth. Cut off
from the trunks with sharp double edged swords, heads adorn-
ed with •'bright gold fell continually on the field of battle. Their
bodies drenched in gore, the great Asuras lay dead everywhere.
li seemed as jf red-dyed moun^in peaks lay scattered all
around. And when the sun rose in his splendour, thousands of
warriors striking one another with their weapons, the sounds
'Alas!' and 'Oh!' were heard everywhere. The warriors
fighting at a distance from one another brouglit one another
down by sharp iron missiles, and those fighting at close quarters
^lew one another by blows of the fist. And the air was filled
with shrieks of distress. Everywhere were heard the alarming
sounds, 'cut off,' 'pierce,' 'after,' 'hurl down,' 'advance.'
"And when the battle was raging fiercely, Nara and Nara-
yana entered the field. And Narayana seeing the heavenly bow
in the liand of Nara, called to his mind his own weapon — ^the
Danava-destroying discus. And lo ! the discus, Sudarshana,
destroyer of enemies, like to Agni in effulgence, and dreadful
in battle, canae from the sky as soon as thought of. And when
it came, Achyuta of fierce energy, of arms like the trunk of an
elephant, hurled with great force the weapon, effulgent as flam-
ing fire, dreadful, and of extraordinary lustre, and capable of
destroying hostile towns. And that discus bla liag like tha fire
ADI PARVA. eo
that burneth all things at the end of time, hurled with force
from the hands of Narayana, falling constantly everywhere
destroyed the Daityas and the Danavas by thousands. Some;
times it flamed like fire an'd consumed them all, sometimes it
struck them down as it coursed through the sky ; and some-
times, falling oo. earth, like a goblin it drank their life blood.
? And on their side, the Danavas, white as the clouds from
which the raia batb been extracted', possessing great strength
and bold hearts, ascended the sky and hurling down thousands
of mountains continually harassed the gods. And those dreadful
mountains, like masses of clouds, with thei^r trees and flat tops,
falling from the sky, collided with one anotber and produced a
tremendous roar. And when thousands of warriors shouted
without intermission on the field of battle and the mountains
with the woods thereon began, to fall around, the Earth.withber
forests trembled. Then, the divkte Nara coming to that dread-
ful conflict of the Asuras and the G^nas (the followers otf
Budra), reducing to dust those rocks by means ofiihis, gold-
headed arrows covered the heavens with the dust. ' And dis-
comfitted by the gods, and seei«g the furious discua scour-
ing, the fields of heaven 1^1.6 a blazing flame^ the mighty Dana-
vas entered the bowels; of the Earth, while others plunged into
the sea of salt waiters..
" And having gained the victot-y^the gods offering due respect
to Mandara placed him on his own base. And the nectar-bear-
ing gods making theLjieaveas. resound with, their shouts, went to
their ovwil abodes. Aad the gods returning to the heavens re-
joiced greatly, and the vessel of nectar Indra and the other
, gods made over to Nara for careful keep. "
And so ends the nineteenth Section in the Astiia of the-
Adi Parva.
Segtion XX.
( Astihd Pan'vd continued.. }
Sauti said :—" Thus have I recited to you- all about how
amrita (nectar) was churned out of the Ocean, and on which
occasion, the horse UchcbaiBrava of great beauty and in com-
g^ MAHABHARATA,
parable prowess was obtained. It was this horse seeing whom
Kadi-U asked Vinata, ' Tell me, amiable sister, without taking
much time, of what color is Uchchaisrava ? ' And Vinata
answered, ' that king of horses is certainly white. What dost
thou think, sister ? Say thou what is its color. Let us lay a
wager upon it.' And Kadru replied, ' O thou of agreeable
smiles, I think that horse is black in its tail. Beauteous
one, bet with me that she who losebh shall be the other's
glave.' "
Sauti continued, "Thus wagering with each other about
menial service as a slave, the sisters went home resolved to
satisfy themselves by. examining the horse the next day. And
Kadru bent upon practising a deception, ordered her thousand
sons to transform -themselves into black hair and speedily
cover the horse's tail inorder that slie might not become a
elave. Buther sons the snakes refusing to do her bidding,
Bhe cursed them, saying, ' during the snake-sacrifice of the
wise king Janamejaya of the Pandava race, fire shall consume
ye.' And the Grand-father (Brahma) himself heard this ex-
ceedingly cruel curse denounced by Kadru impelled by the
fates. And seeing that the snakes had multiplied exceed-
ingly, the Grand-father moved by kind consideration for his
creatures sanctioned with all the gods this curse of Kadru.
Indeed, of flaming poison, great prowess, excess of strength,
and ever bent on biting other creatures, in consequence of such
poison and for the good of all creatures Jjfie conduct of their
mother towards those persecutors of all creatures was very
proper. Fate always inflicts the punishment of death on those
who seek the death of other creatures. The gods having
exchanged such sentiments with each other then applauded
Kadru (and went away.) And Brahma calling Kasyapa to
him spake unto him these words : « 0 thou pure one who
overcomest all enemies, these snakes of flaming poison, of
huge bodies, and ever intent on biting other creatures, that
thou hast begot, have been cursed by their mother. Child, do
not grieve for it in the least. The destruction of the snakes
in the saoiifioe hath, indeed, been indicated in the Puranas.'
.Saying this, the divine Creator of the universe propitiated
ADIPAUTA. Sa
the Prajapati (Lord of creation, Kasyapa) aind bestowed on
that illustrious one the knowledge of neutralising poisons. "
And so ends the twentieth Section in the Astika of the Adi
Parva.
Section XXI.
(Astika Parva continued).
Sauti said, "Then when the night had passed away and the
sun had risen in the morning, 0 thou whose wealth is ascetism,
the two sisters, Kadru and Vinata, having laid a wager
about slavery, with haste and impatience went to view the
horse Uchchaisrava from a near point. On their way they
saw Ocean, that receptacle of waters, vast and deep, agitat-
ed and in a tremendous roar, full of fishes large enough
to swallow the whale, and abounding with huge Tnakaras
and creatures of various forms by thousands, and rendered
inaccessible by the presence of other terrible, monster-shaped,'
dark, and fierce aquatic animals ; abounding also with
tortoises and crocodiles, the mine of all kinds of gems, th's
home of Varuna (the water-god), the excellent and beautiful
residence of the Nagas, the lord of rivers, the abode of the
subterranean fire, the friend (or asylum) of the Asuras,
the terror of all creatures, the grand reservoir of waters,
knowing no deterioration. It is holy; beneficial to the gods,
and the great mine of nectar ; without limits, inconceivable;
sacred, and highly wonderful. Dark, terrible with the voice
of aquatic creatures, tremendously roaring, and full of deep
whirl-pools. It is an object of terror to all creatures.
Moved by the winds blowing from its shores and heaving high
with agitation and disturbance, it seems to dance everjrwhere
with uplifted hands represented by its surges. Full of heav-
ing billows caused by the waxing and waning of the moon, the
parent of (Vasudeva's great conch ealled) Panchajanya, the
great mine of gems, its waters were formerly disturbed in con-
sequence of the agitation caused within them by the Lord
Govinda (Vishnu) of immeasurable prowess when he assumed
■the form af a wild-boar for raising the (submerged) Earth, Its
86 MAHABHARATA.
bottom lower than the nether regions the vow-abssrving
Brahmarshi, Atri, could not fathom after (toiling for) a hundred
years. It becomes the bed of the lotus-naveled Vishnu when
at the dawn of every Yuga that deity of itnmeasurable. power
enjoys the deep sleep of. spiritual meditation. It is the refuge
of Mainaka under the fear of falling thunder, and the retreat
of the Asuras overcome in fierce encounters. It offers water
as sacrificial butter to the blazing fire emitted from the mouth
of Vadava (th^ ocean-mare). It is fathomless and without
limits, vast and immeasurable, the lord of rivers.
"And they saw that unto it rushed mighty rivers by thousands,
in pride of gait, like competitors in love, eacb eager for a meet-
ing forestalling the others. And they saw that it was always full^
and always dancing with the waves. And they saw that it was
deep and abounding with fierce timis and makaras^ And {t
roared constantly with the terrible sounds of aquatic creatures.
And they saw that it was vast, and wide as the expanse of space,
unfathomable, and limitless, and the grand reservoir of waters. "
And so ends the twenty-first Section in the Astika of the
Adi Farva.
Section XXII.
( Astika Parva continued. )
"The Nagas after a debate arrived at the conclusion that
they should do their mother's bidding, for if she failed in obtain-
ing her desire she tnight burn them all abandoning ber affection;
on the other hand if she were graciously incliued, the magnanir
mous one mi^ht free. them from her curse. They said, 'We will
certainly render the horse'd tail black.' And it is said that they
then went and became as hairs in the horse's tail.
"In the meantime, the two co-wives had laid the wager.
And having laid the wager, O excellent of Brahmanas, the two
sisters, Kadru and Vinata, the daughters of Daksha, proceeded
in great delight alongf the sky to theother side of the ocean.
And on their way they saw the Ocean, that receptacle of waters,
incapable of being easily disturbed, mightily agitated alt on a
sudden by the wind, and roaring tremendously. Abounding witfa
ADl PARVA, 87
fislies capable of swallowing the whale (^mi) and full of
makaras ; containing also creatures of various forms computed by
thousands ; frightful from the presence of horrible monsters, in--
accessible, deep, and terrible ; the mine of all kinds of gems ; the
home of Varuna (the water-god), the wonderful habitation of the
Niigas ; the lord of rivers ; the abode of the sub-terraneaa fire ;
the residence of the Asuras and of many dreadful creatures ; the
reservoir of waters ; not subject to decay ; romantic, and wonder-
ful ; the great mine of the amrita of the celestials ; immeasurable
and inconceivable ; containing waters that are holy ; filled to the
brim by many thousands of great rivers ; dancing as it were in
waves ; such the ocean, full of liquid waves, vast as the expanse
of the sky, deep, of body lighted with the flames' of sub-terraneaa
fire, and roaring, which the sisters quickly passed over."
And so ends the twenty-second Section in the Aatika of th e
Adi Parva.
Section XXIII.
( Astiha Parva continued. )
Sauti said, "Having crossed the ocean, Kadru of swift speed,
accompanied by Vinata, soon alighted at the vicinage of the
horse. They tlien both beheld that foremost of steeds, of great
fleetness, with body white as tlie rays of the moon but (tail) having
black hairs. And observing many black hairs in the tail, Kadru
put Vinata who was deeply dejected into slavery. And thus
Vinata having lost the wager entered into a state of slavery and
became exceeding sorry.
"And in the meantime, bursting the egg without (the help of
his) mother, Gadura also, of great splendour, when his time
came, was born enkindling all the points of the universe, — that
mighty being endued with strength, that bird capable of
assuming at will any form, of going at will everywhere, and of
calling to his aid at will any measure of energy. Effulgent like
a heap of fire, he blazed terribly. Of lustre equal to that of
the fire at the end of the Yuga, his eyes were bright like the
lightning flash. An.d soon after birth that bird grew in size
and increasing his body ascended the skies. Fierce and fiercely
^g MAHABHAIlAfA.
Mating, he was terrible like a second ocean-fire. And all the
aeities seeing him, sought the protection of Bibhavasu (Agni.)
And they bowed down to that deity of manifold forms seated
■6n ' his seat and spake unto him these words : — '0 Agni, extend
aot thy body. Thou wilt not consume us ? Lo ! this huge
heap of thy flames is spreading wide ' And Agni replied,
*0 ye persecutors of the Asuras, it is not as ye imagine.- This is
Gadura oif great strength and equal to me in splendour, endued
with great energy, and born to promote the joy of Vinata.
Even the sight of this heap of effulgence hath caused this
delusion in ye. He is the mighty son of Kasyapa, the
destroyer of the Nagas, engaged in the good of the gods, and
the foe of the Duityas and the Rakshasas. Be not afraid of
it in the JeaSt. Come with me and see. ' And thus addressed,
the gods along with the Rishis wending towarfs Gadura
adored him from a distance with the following words.-
" The gods said, ' Thou art a Rishi (i. e., cognisant of all
mantras), sharer of the largest portion in sacrifices, ever
displayed in splendour, the controller of the bird of life, the
presiding spirit of the animate and the inanimate universe !
Thou art the defetroyer of all, the creator of all; thou art
Brahma of the Hiranyagarva form; thou art the lord of
creation in the form of Daksha and the other PrajapaUs ; thori
art Indra (the king of the gods), tliou art the steed-necked
incarnation of Vislmu ; thou art the arrow (Vishnu himself,
as Ire became such in the hands of Mahadeva on the burning of
Tripnra); thou art the lord of the universe; thou art the
mouth of Vishnu ; thou art the four-facfid Padmaja; thou art
a Brahmaha (i.e.) wise), thou art Agni, Pavana, &c., (i.e., the
presiding deities of every object in the universe). Thou art
knowledge; thou ar.t the illusion to which we are all subject;
thou art the all-pervading spirit, thou art the lord of the gods;
thou art the great truth; thou art fearless; thou art ever
unchanged ; thou art the Bra/tma without attributes ; thou art
the eneri^ies of the Sun, &c, ; thou art the intellectual functions-;
thou art our gi-eat protection ; thou art the ocean of holiness;
thou art the pure ; thou art bereft of the attributes of darkness,
&c. ; thou art the possessor of the six high attributes ; thou art
AD I PAnVA. 89
he who cannot be withstood in contest I From thee liave
emanated all things ; thou art of excellent deeds ; thou art
all that hath not been and all that hath been ! Tiiou art pure
knowledge ; thou displayest to us, as the Sun by his rays, thia
animate and inanimate universe ; darkening the splendour of
the Sun at every moment, thou art the destroyer of all ; thou
art all that is perishable and all that is imperishable ! 0 thou
<of the splendour of Agni, thou biirnest all even as the Sun i»
his anger burneth all creatures ! 0 thou terrible one, thou risesC
even as the fire at the final dissolution of the creation ! Thou
destroyesfc even him that destroyeth all at the revolutions of
the Yugas ! Having reached thee, 0 mighty Gadura, who mov^
est in the skies, we seek thy protection, 0 lord of birds, whose
energy is great, whose splendour is that of fire, whose bright-
ness is as that of lightning, whom no darkness can approach, who
reachest the very clouds, who art both the cause and the effect,
tlie dispenser of boons, and invincible in prowess ! O Lord, thia
whole universe is rendered hot by thy splendour briglit as the
lustre of heated gold ! Protect these liigh-souled gods, who,
overcome by thee and terrified withal, are flying along the
heavens in different directions on their celestial cars ! O thou
best of birds, thou lord of all, thou art the son of the merciful
and high-souled Rishi Kasyapa ; therefore, be not wroth but
have mercy on the universe ! Thou art supreme, 0 assuage
thy anger, and preserve us ! At thy voice, loud as the roar ^f
thunder, the ten points, the skies, the heavens, this earth, and
our hearts, 0 bird, are continuously trembling ! 0 diminish
this thy body resembling Agni ! At the sight of thy splendour
resembling that of Yama (the great destroyer) in wrath, our
hearts losing all equanimity are quaking ! 0 thou lord of birds,
be propitious to us who solicit thee \ 0 thou illustrious one,
bestow on us good fortune and joy !'
"And that bird of fair feathers, thus adored by the deities
and the tribes of the Rishis, diminished his own energy and
sjilendour."
And thus ends the twenty- third Section in the Astika of
the Adi Parva,
Section XXITi
(Astika Parva contirmed.)
SaUti said, "Then having heard about and beholding his owa
Jbody, that bird of beautiftil featliers diminished his size.
" And Qadura said, det no creaUne be afraid ; and as ye
also are in a fright at sight of my ffcecrible form, I -will diminish
my energy.' "
Sauti continued, "Then that bird capable «f going eveiy-
where at will, that ranger of the skies capuble of calling to his
4id any measure of energy, bearing Aruna on his back wended
&omhis'fathesr's heme and arrived at his mother's side on the
other shore of the great ocean. And lie placed Aruna of great
splendour in the eastern region, when the Sun had resolved to
burn the worlds with his fierce rays. "
Saunaka said, " What for did the worshipful Sun resolve at
that time to burn the worlds ? What wrong was done to him
by the gods which provoked his ire f "
Sauti said. " O thou sinless one ' when Rahu in the act of
drinking nectar was "diseov^ed to the gods by tite Sun and the
Moon, the former from that •time conceived an enmity towards
those deities. And upon the Sun being sought to be devoured
by that affiicter (Bahu), he became wreth, and thought, ' 0
this enmity of Bahu towards me hati) sprung from my desire of
benefitting, tlie gods. And this sore evil I alone have to sustain.
Indeed, at this pass help I obtain not. And the dwellers of the
heavens see me about to be devoured and suffer it. And there-
fore for the destruction of the worlds must I sit.* An4 with
this resolution he went to the mountains of the west.
" And from that place he began to scatter his heat around
for the destruction of the worlds. And then the great Bishis
approaching the gods spake unto them : ' Lo ! in the middle of
-the aight sprisgeth a great heat striking terror into every
heart, and destructive of the three worlds*. And then the
-gods accompanied by the Bishis wended to the Grand-father,
and said unto iiim, ' 0 what is this great heat to-day that
causeth such panic ? The Sun hath not yet arisen, still the
ADI PARVA. 191
destruction (of tlie world) is obvious. 0 Lord, what shall it
be when he doth arise ? ' And the Grand-father replied, ' In-
deed, the Sun is prepared to rise to-day for the destruction of
the worlds. As soon as be appeareth he will bum everything:
into a heap of ashes. By me hath been provided the remedy
beforehand. Tiie intelligent son of Eysyapa is known to all
by the name of Aruna. He is huge of body and of great,
splendour ; he shalt stay at the front of the Sun, doing the
duties of charioteer and taking away all the energy of the
former. And this will secure the welfare of the worlds; of the
Bishis, and of the dwellers of the heavens.' "
And Sauti continued, " And Aruna, ordered by the Grand-
father, did all that he was ordered to do. And the Sun rose
veiled by Aruna's person. I have told thee ail about why the
Sun was in wrath, and how Aruna also was appointed as the
Sun's charioteer. Now hear of that other question propounded
by thee a little while ago. "
And so ends the twentyfourth Section in the Astika of the
Adi Parva.
SECTioif xxr.
( Astikd Pat'va, continued. ).
Sauti said, " Then that bird of great strength slnd energy
and capable of going at will into every place repaired to his
mother's side on the other shore of the great ocean. For
thither was Vinata in affliction, defeated in wager and put
into a state of slavery. And sometime after, on a certains
occasion, Kadru calling Vinata who had prostrated herself
to the former, addressed her these words in the presence of her
son : ' O gentle Vinata, there is in the midsfe-^ the ocean, itf
a remote cjuarter, a delijjhtful and fair region inhabited by thd
Nasas. Bear me thither.' And then the mother of that bird
of fair feathers bore (on her back or shoulders) the mother of
the snakes. And Gadura also', directed by his mother's words,
carried (on his back) the snakes. And that ranger of th^
skies born of Vinata began to ascend towards the Sun. And
thereupon the snakes, scorched by the rays of^ fete San, swoon-
82 MAH»ABHARATA,
ed away. And Kadru seeing her sons in that state adoretJ
Indra, saying, ' I bow to thee, thou lord of all the deities ;
I bow to thee, thou slayer of (the Asura) Vala 1 I bow to tbee;
thou slayer of Namucbj, O thou of thousand eyes, thou lord of
Shachi ! By thy showers, be thou the protector of the snaked
scorched by the Sun ! O thou best of the deities, thou art
our great protection ! O thou Purandara, thou art able td
grant rain in toiTents ! Thou art Vayu (the air), thou art the
clouds, thou art fire, and thou art the lightning of the skiea 1
Thou art the propell-er of the clouds, and thou hast been
called the great cloud (i. e. that which will darken the universe
during the end Df the Yugd) ! Tliou art the fierce and incom-
parable thunder, and thou art the roaring clouds ! Thou art
the creator of the worlds and their destroyer ! Thott art
unconquered ! Thou art the light of all creatures, thou art
Aditya, thou art Vibhavasu, thou art the highest knowledge,
thou art wonderful, thou art the greatest being ! Thou art
Wonderful and thou art a King ! Thou art the best of the
deities ! Thou art Vishnu ! Thou hast thousand eyes, thewi
art a god, and thou art the final resource I Tliou art,
O deity, all ainrlta, and thou art the most adored Soma
(juice) ! Tliou art the moment, thou art the lunar day, thou
art the lava ( minute ), thou art the Jeshana (4 minutes^
Thou art the fortnight of the full moon and the fortnight
of the new moon ! Thou art the kala, thou the kashtha, and
thciu the Truti. (These are all divisions of time.) Thou art
the year, thou the seasons, thou the months, thou the nights,
thou the days ! Thou art the f^ir Earth with her mountains
and forests ! Thou art also the firmament resplendent with
the Sun ! Thou art the great Ocean with heaving billows
and abounding with timis, swallowers of timis, makaras,
and various fishes ! Thou art of great renown, always adored
by the wise, and by the great Rishis with minds rapt in
contemplation ! Thou drinkest, for the good of creatures,
the Soma juice in sacrifices and the clarified butter offered
with Vashats (mantras of a kind). Thou art always wor-
shipped in sacrifices by Brahniana« moved by desire of fruit.
0 thou incomparable mass of strength, thou art sung in the
ADI PARVA. 9^
Vedangas I It is for tliat reason that the learned Brahmanas
bent upon performing sacrifices study the Vedangas with
every care.' "
And so ends the twenty-fifth Section in the Astika of the
Adi Parva,
Section XXVI.
( Astika Parvd continued. )
Sauti continued, "And then the illustrious one having
the best of horses for his bearer, thus adored by Eadro,
covered the entire firmament with masses of blue clouds;
And he commanded the clouds, saying, 'pour ye your vivifying
and blessed drops. ' And those clouds luminous with light-*
ing, and incessantly roaring against each other in the welkin^
poured abundant water. And the sky looked as if the end of
the Yuga had come, in consequence of those wonderful and
terribly-roaring clouds that were incessantly begetting vast
quantities of water. And in consequence of myriads of waves
caused in the falling torrents, the deep roar of the clouds, the
flashes of lightning, the violence of the wind, and the general
agitation, the sky looked as if dancing in madness. And tlien
the sky became dark, the rays of the sun and the moon totally
disappeaing in consequence of the incessant downpour by
those clouds.
"And upon Indra's causing that downpour, the Nagas
became exceedingly delighted. And the Elartb was filled with
water all around. And the cool clear water reached even the
nether regions. And there were countless watery waves al!
over the Earth. And the snakes with their mother reached
(in safety) the island called Ramaniaka. "
And so ends the twenty-sixth Section ia the Astika of the
Adi Parva.
Section XXVII.
( Astika Parva continued. }
Sauti said, "And then the Nagas wetted with the shower
became exceedingly glad. And borne by that bird of fair
feathera, they soon arrived at the island. And that island
had been appointed by the creator of the^ universe as the
abode of the maharas. They had seen in that island on
a former occasion the fierce Asura of the name of Lavana.
And arrived there with Gadura, they saw there a beautiful
forest, washed by the waters of the sea and resounding witlj'
(the music of ) winged choirs. And there were clusters of
trees all around with various ■ fruits and flowers. And therc^
were also fair mansions all around ; and many tanks abound-^
ing with lotuses. And it was also adorned with many fair
lakes of pure water. And it was refreshed with pure incense-
breathing breezes. And it was adorned with many a tree
that grows only on the hills of Malaya (sandal wood) which
seemed by its tallness to reach the very heavens, and which
shaken by the breeze dropped showers of flowers. And there
were also various other trees whose flowers were scattered all
around by the breeze. And it seemed as if these bathed the
Nagas arrived there with showers of rain represented by*
their dropping flowers. And that forest was charming and
dear to the Gandiiarvas and always gave them pleasure.
And it was full of bees mad with the honey they sucked.
And the sight of its appearance was exceedingly delightful.
And in consequence of many things there capable of charminf|{
everybody, that forest was fair, delightful, and holy. And
echoing with the notes of various birds, it delighted greatly
the sons of Kadru.
"And then the snakes having arrived at that forest begati
to enjoy themselves. And they commanded the lord of birds,
Gadura, of great energy, saying, ' convey us to some other fair
island with pure water. Thou ranger of the skies, thou
must have seen many fair regions in thy course (through the
ttir.)' And Gadura, after reflecting for a few momenta, asked
ADIPARVA. 96
«fals motlier Viaata, 'why, mother, am I to do the Indiling of
the snakes .?' Ami Vinata thus questioned by him thus spake
unto that ranger of the skies, her son, invested with every
>virtue, of great energy, and great strengtli.
■ "Vinata said, '0 thou best of birds,.! have become, from
misfortun®, the slave of her who hath the same husband with
pie. The snakes by an act of deception caused me to lose my
bet and have made me so. ' And when liis mother had told
him the reason, that ranger of th« skies, dejected with grief,
addressed the snakes, saying, ' Tell me, ye snakes, by bringing
what thing, or gaining a knowledge of what thing, or doing
what act of prowess, we may be freed from this state of bond-
age to ye.' "
Sauti continued, ♦' And the snakes hearinjt him saii?,
' Bring thou amrita by force. Then, O bird, shalt thou be
freed from bondage.' "
And so ends the twenty-seventh Section in the Astika of
ihe Adi Parva.
Section XXVIII.
( Astika Parva continued. )
Sauti said, " Gadura, thus addressed by tlie snakes, then
said unto his mother. ' I shall go to bring amnta. I desire
to eat something. Direct me to it.' And Vinata replied :
' In a remote region in the midst of tlie ocean, the Nishadsia
have their fair liome. Having eaten the thousand Nishadas
that live there, bring thou amrita. But let not thy heart be
ever set on taking the life of a Brabmana. A Brahmana of all
creatures must not be slain. He is, indeed, like fire. A Brah-
mana when angry becomes like fire or the Snn, like poison or an
edged weapon. A Brahmana, it hath been said, is the master
of all creatures. For these and other reasons, a Brahmana is
the adored of the virtuous. 0 child, he is never to be slain by
thee even in anger. Hostility with the Brahmanas, therefore,
would not be proper under any circumstances. O thou sinless
one, neither Agni nor the Sun truly consumeth so as doth a
3rahmana of rigid vows when angry. By these various indica-
86 MAHABHARATA.
tions rauat thou know a good Brahmana. Indeed, a Erahmana
is the first-born of all creatures, the foremost of the four
-orders, the father and the mnster of all,'
" And Gadara then asked, ' O mother, of what form is a
Brahmana, of whoit behaviour, and of what prowess ? Doth he
chine like fire, or is he of tranquil mien ? And, O mother,
it behoveth thee to tell my inquiring self, assigning reasons,
those auspicious signs by which I may recognise a JBrahiiiana !'
*' And Vinata replied, saying, ' O child, him shouldst thou
know as a bull amongst Brahmanas who hairing entered thy
throat will torture thee as a fish-hook or burn thee as flaming
tjharcoal. A Brahmana must never be slain by thee even in
anger.' And Vinata from affection for her son again told
him these words : ' Him shouldst thou know as a good Brahm-
ana who shall not be digested in thy stomach. " And Vinata,
from parental affection, reiterated those words. And although
sbe knew the incomparable strength of her son, she yet bless-
ed him heartily, for deceived by the snakes she was very much
afflicted by woe. And she said, ' Let Maruta (the god of the
winds) protect thy wings, and the San and the Moon thy verte-
bral regions ; let Agni protect they head, and the Vasus thy
whole body ! I also, 0 child, engaged in beneficial ceremonies,
shall sit here to give thee prosperity. Go then, 0 child, in
«afety to accomplish thy purpose. ' "
Sauti continued, " Then Gadura, having heard the words
of his mother, stretcjied his wings and ascended the skies.
And endued with great strength, he soon came upon the Ni-
shadas, hungry and like to another Yama. And bent upon
slaying the Nishadas, lie then raised a great quantity of dust
that overspread the firmament and sucking up water from amid
the ocean, shook the trees growing on the adjacent mountains.
And then the lord of birds obstructed the principal thorough--
fare of the Nishadas by his mouth having increased its cleft
at will. And the Nishadas began to fly in great haste in
the direction of the open mouth of the great serpent-eater.
And as birds in great affliction ascend by thousands into the
akies when tlie trees of the forest are shaken by the wind, so
those Nishadas blinded by the dust raised by the storm entered
•AI>I PAEVX,
m
the wide- extending cleft of Gadura's moutli open "to. rieceiva
them. And th,ea the hungry lord of all rangers of the skies,
the oppressor of enemies, endued with great strength, and
moving with the greatest activity to achieve his end, closed his
mouth killing innumerable Nishadas following the occupatioa
of fishermen."
And so ends the twenty-eighth Section in the A&tikaof thai
Adi Parva.
Section XXIX.
( Astilca Parva continued, )
Sauti continued; " A certain Brahman^ with his wife haS
entered the throat of that ranger of the skies. And the formec
thereupon began to burn the bird's throat like flaming charcoal.
And bim Gadura addressed, saying, ' O thou best of Srahm-
anas, come out soon from my mouth which I open for thee.
A Brahmana must never be slain by me although he may be
always engaged in sinful practices.' And to Gadura who had
thus addressed him, that Brahmana said, ' O let this woman of
the Nishada caste who is my wife come out with me V And
Gadura said, 'Taking the woman also of the Nishada caste with
thee, come out soon. Save thyself without delay inasmuch aa
thou hast not yet been digested by the heat of my stomach.""
Sauti continued, " And then that Brahmana accompanieij
by his wife of the Nishada caste came out, and eulogising
Gadura wended whithersoever he Uked. And upon that Brahm->
ana coming out with his wife, that lord of birds, fleet as the
mind, stretching his wings ascended the skies. And he then
saw his father ; and hailed by him, Gadura of incomparable
prowess made proper answers. And the great Rishi (Kasyapa)
then asked him, ' 0 child, is it well with thee ? Dost thou gel}
sufficient food every day ? Is there food in plenty for thee ia
the world of men ? '
"And Gadura replied, ' My mother is ever well. And so.
my brother, and so am I. But, father, I do not always obtain
plenty of food for which my peace is incomplete. I am sent
by the snakes to fetch the excellent amrita (Sovim). And,
151
9S: UAH'ASBABAT&I
indeed, I flhaH fetch it to-day for eiaancipatiug my mother from
her bondage. My mother had commanded rae, sayiiag, — Eat
thou the Nishadas.^— I have eaten them by l^oasands but my
banger is not appeased. Therefore, O worshipful one, point
OMt to rae some other food, by eatnng which, O master, I may
be strong enough to bring away amnta by force. Thou shouldst
fedicate some food wherewith I may appease my hunger and
thirst. '
" And Kasyapa replied, ' This lake thou seest is very sacred.
It hath been heard of even in the heavens. There an elephant
with face downwards doth continually drag a tortoise his elder
brother. I shall speak to you in detail of their hostility in
f^riAerlife. •! will tell you in full of their enmity in another
life. Hear from me the truth, in proof whereof are they both
^n this place.)
• " 'There was of old a great Rishi .of the name of Vibh*.
vasu. He was exceedingly wratlifuL He had a younger brother
of the name of Supritika who also was a great ascetic. And
the great sage Supritika was averse to keep his wealth joint
with his brothel's. Atid Supritika would always speak of parti-,
tion. After a certain time his brother Vibhavasu told Supri-
tika,— It is from great foolishness that persons blinded by love
of wealth always desire to make a partition of their patrimony.
And after effecting a partition they fight with each other. Then
igain, enemies in the guise of friends cause an estrangement
between ignorant and selfish men after they become separated
in their wealth ; and pointing out faults confirm their quarrels
so that they soon fall one by one. And downright ruin very
eoon overtakes the separated. For these reasons, the wise
never speak well of partition amongst brothers who when
divided regard not the most authoritative Shastras and are
always in fear of each other. But its thou Supritika, without
tegarding my advice, impelled by desire of separation always
wishest to make an arrangement about your property, thou
must become an elephant. — ^And Supritika, thus cursed, thea
spake unto Vibhavasu : — Thou also must become a tortoise
moving in the interior of the waters. —
; " ' And thus on account of wealth those two fools, Supritika
ADI PARVl. »»
and Vib&ava'su, from each other's curse, have become an ele^
phaat and a tortoise. Owing to their wrath, they have both
become inferior animals. And they are engaged in hostilities
with each other, proud of their excessive strength? and the
■weight of their bodies. And in this lake those two- of liugfe
bodies are engaged in acts according to their former hostility.
The other amongst them, the handsome elephant of huge body,
is even n-ow approaching. And hearing his roar, the tortoise also
©•f huge body, living withih' the waters, cometh' out agitating
the lafee exceedingly. And' seeing' him, the elephant, wilhf
trunk in a curl, goefeh into the water. And emi«i«d' with great
energy, with motion of his tuBks, of fore-part of his trunk, of
tail, and of feet, heagitates-the waters of the lake abounding with
fishes. And- the tortoise also of much strengthi with upraised
bead, cometb forward foF an encounter. And the elephan-t is
six yojanas in height and twice- that measure in circumference.
Ajid the height of fehe- tortoise also is three yojmias and his
circumference ten. Eat thou both of them, madly engaged
in the encounter and bent upon slaying each other, and accom-
l^ish this business that thou, desirest.. Eating that fierce ele-
phant,— looking like a huge mountain and resembling a mass of
(Jark clouds, bring thou amrita.' "
Sauti continued, "Andv having said so^ unto- Gadura, he
(Kasyapa) blessed him- them. 'Blest be tho« when- thou art
engaged with t>he g.od& in- combat. Let pots filled to- the brim^
Brahmanas, fcinei and what other auspicious objects there are,
bless thee, O tbou oviparous one. A-nd 0 thou of great
strength; when thomart engaged with the gods in combat, let
the Bichas, the Yajios, the Samas, the sacred sacrificial butter,
all the mysteries- (of the Yedas> and all the YedaSj be thy
strength. "^
" And; Gadlffaj thus addressed by his father, wended to the
side of that lake. Aaid he saw that expanse of clear water
with bird* of various kinds- all aro«n<S. And; remembering tlie
words of his father, tba,t ranger of the skies possessed of great
swiftness of motion seized- the elephant and the tortoise, one
HI each claw. And that bird then soared high into the air.
.And he came upon a, sacred place called Alamva and sa^
lOd MAHABHABATA.
many divine trees. And struck by the wind raised by hia
■Vfintfs, those trees began to shake with fear. And those di-
vine trees growing on golden sunamits feared that they would
break. And the ranger of the skies seeing that those trees
capable of granting every wish were quaking with fear, went to
other trees of iacom{iarable appearance. And those gigaotui
trees were adorned with fruits of gold and silver and branches
of precious gems. And they were washed with the waters of the
sea. And there was a large banian among them grown into
gigantic proportions, that then spoke unto that lord of birds whik
coursing towards it fleet as the mind : ' Sit thou on thiss large
branch of mine extending a hundred yojanas and eat thou the
elephant and the tortoise.' And when that best of birds of great
swiftness, and of body resembling a mountain, quickly alighted,
that banian, the resort of thousands of birds, shook and that
branch also full of leaves broke. "
And so ends the twenty-ninth Section in the Astika of the
Adi Parva.
Section XXX.
( Astika Parva continued. )
Sauti said, " The moment the arm of the tree was touched
by Gadura of great might with his feet, it broke. And as it
broke, it was supported by Gadura. And as he cast his eyes
around in wonder after having broken that gigantac branch, he
saw that a tribe of Rishis called Valakhilyas were suspmded
therefrom with heads downwards. And having seen those
Brahmarshis engaged in ascetic practices suspended thOTefrom,
Gadura said unto himself, ' Indeed, there are. Rishis suspended
from it : I will not kill them. ' And reflecting that if that
branch fell down, the Rishis would 'be slain, the mighty one
held by his claws the elephant and the tortoise yet more firmly.
And the king of birds, from fear of slaying the Rishis and
desirous of saving them, held that branch in his beaks and rose
on his wings. And great Rishis seeing that act of his which
was beyond even the power of the gods, Iheir hearts moved by
wonder, gave that mighty bird, a name. And. thpy eaid, ' A*
ADIPARVA.' 101
this ranger of the skies rises on its wings bearing a heavy
burden, therefore let this foremost of birds having snakes for
his food be called Oadwra (bearer of heavy weight.)'
" And shaking the mountains by his wings, Gadura leisurely
coursed through the skies. And as he soared witli the elepha-nt
and the tortoise (in his claws), he beheld various regiionis under^
Death. And desiring as he did to save the Valakhilyas, he 8a#
not a spot whereon to sit. And at last be wended to the
foremost of mountains called Gandhamadana. And he saw
there his father Kasyapa engaged in ascetic devotions. And
Kasyapa also saw his son — that ranger of the skies, of divine
form, possessed of great splendour, energy, and strength, ani
endued with the speed of the wind or the mind, huge as a
mountain peak, a ready smiter like the eui-se of a Brahmana,
inconceivable, indescribable, frightful to all creatures, endued
with great prowess, terrible, of the splendom- of Agni himself,
and incapable of being overcome by the deities, Danavas, and
invincible Rakshasas, capable of splitting mountain summits
and of sucking the ocean itself and of destroying the worlds,
fierce, and looking like Yama himself. And then the illus-
trious Kasyapa seeing him approach and knowing also his
motive, spake unto him these words.
" And Kasyapa said, ' O child, don't commit a rash act, for
then thou wouldst have to suffer pain. The Valakhilyas, sup-
porting themselves by drinking the rays of the Sun, might, ff
angry, consume thee.' "
Sauti continued, " And Kasyapa then propitiated, for the
sake of his son, the Talakhilyas .of exceeding good fortune
and whose sins had been destroyed by ascetic penances. And
Kasyapa said, ' Ye whose wealth is asceticism, the essay of
Oadura is for the good of all creatures. The task is great that
he is striving to acCoinpliBh. It behoveth ye to accord him
your permission ? ' "
Sauti continued, " The Mtihis thus addressed by the illusr
trious Kasyapa abandoned that branch and wended to the
sacred mountain of Himavata for purposes of ascetic penances.
And upon those Eishis going away, the son of Yinata, with voice
obstructed by the branch in his beaks, asked his father Kasyapa,
102 MAHABHARAIA.
' 0 thou illustrious one, where am I tO' throw tlik arm of th6
iree ? Illustrious one, indicate to me some region that is with-
out human beingSi' And then Kasyapa spoke of a mountain
without huiman beings, with caves and dales always covered
■with snow and incapable of approach by ordinary creatures
even in thought. And the great bird bearing that branch,
the elephant, and the tortoise, then proceeded with great speed
towards that mountain of broiad waists And the great arm
®f the tree with which that bird of huge body flew away could
not be girt round with a cord made of a hundred (cow)
hides. And Gadura, the lord of birds, then, flew away for
hundred thousands of yojanas within thq shortest time* And
.going according to the directions- of bis father to that moun-
tain almost in a moment, the ranger of the skies let fall
the giganti<! branch.. And it fell with a great noise.. And
that king of rocks shook, struck with the stor^n. raised by Ga-
dura's wings. And the trees thereon dropped showers of flowersi
And the clifls of that mountain decked with gems and gold
and adorning that great mountain it§elf, were loosened and
fell down on all sides. And the falling branofe struck down
numerous trees which with their golden flowers amid theit
dark foliage shone there like clouds charged with lightningi
-And those trees, bright as gold, falling down upMi the ground
and becoming dyed with mountain metala, shone as if they
were bathed in the rays of the sun.
" And the best of birds, Gadura, perching on the summit
of that mountain then ate both the elephant and the tortoise.
And he the son of Tarlchya,. endued with great speed, having
eat of the tortoise an<J the elephant, then rose on hk wingS
from the top of the mountain summit.
" And various omens began to appear among the gods fore«-
boding fear. Indra's favorite thunder-bolt blazed up in a fright.
And meteors with flames and smoke, loosened froin the welkiir,
shot down during the day.' And the respective weapons of
the Vasus, the Rudras, the Adityas, 6f all of them, of the
Sadhyas, the Marutas, and of all the other tribes of the gods,
began to spend their foree against each other. And such
things had never happened even in the war of the gods and the
ADl PARVA. 103
Asurag. And the winda blew accompanied with thunder, and
meteors fell by thousands. And the sky, although it was
qloudless, roared tremendously. And even he who was the
god of gods, dropped showers of blood. And the lustre of the
flowery garlands on the necks of the gods was dimned. And
their prowess suffered a diminution. And terrible masses of
clouds dropped thick showers of blood. And the dust raised
by the winds darkened the splendour of the very coronets of
the gods. And he of a thousand sacrifices (Indra), with the
other gods, 'perplexed with fear at sight of these dark disasters,
spake unto Vriliaspati thus i ' Why, O worshipful one, have
these dark disasters suddenly arisen ? No foe do I behold whq
would oppress us in war. ' And Vrihaspabi answered, ' 0 thou
chief of the gods, thou of a thousand sacrifices, it is from thy
fault and carelessness, and owing also to the ascetic penances of
of the high-souled great Rishis, the Valakhilyas, that the son
of Kasyapa and Vinata, a ranger of the skies endued with
great strength and possessing the capacity to assume at will
any form, is approaching to take away the Soma. And thati
bird, foremost among all endued with strength, is able to rob
ye of the Soma. Every thing • is possible, I ween, in hiin :
the un-achievable he can achieve.' "
Sauti continued, "And Indra having heard these wordg
then spoke unto those that guarded the amnta : ' A bird
endued with great strength and energy has set his mind on
taking away the amrita. I warn ye beforehand so that he may
not succeed in taking it away by force. Vrihaspati has told
me that his strength is immeasurable.' And the gods hearing
of it were amazed and took precautions. And they stood
surrounding the amrita, and Indra also of great prowess, th§
wielder of the thunder, stood with them. And the gods wore
curious breastplates of gold, of great value and set with gems,
and bright leathern armour of great toughness. And the
mighty deities wielded various sharp-edged weapons of terrible
shapes, countless in number, emitting, even all of them, sparky
of fire mixed with smoke. And they were also armed with
many a discus and iron mace furnished with spikes, and trident,
aiud battle-axe, various kinds of sharp-pointed short missile^
104 MAHABHARATA.
and polished swerds and maces of terrible forms, all befitting
tbeir respective bodies. And decked with celestial ornaments
and resplendent with those bright arms, the gods waited there,
tlieir fears allayed. And the gods, of incomparable strength,
^ergy, and splendour, resolved to protect the amrita, capable
of splitting the towns of the Aauras, all displayed themselves
in forms resplendent as the fire. Thus the gods having stood
there, that [would be] battle-field, in consequence of hundred
thousands of maces furnished with iron spikes, shone like
another suddenly arrived sky illumined by the rays of the sun. "
And so ends tlie thirteeth Section in the Astika of the
Adi Parva.
Section XXXI.
( Astika Parva continued. )
Saunaka said, " O Son of Suta, what was Indra's fault,
what his act of carelessness ? How was Gadura bora in conse*
quence of the ascetic penances of the Valakhilyas ? Why also
had Kasyapa — a Brahmana— the king of birds for his son ? Why
too was he invincible of all creatures and un-slayable of all ?
Why also was that ranger of the skies capable of going into
every place at will and of mustering at will any measure of
energy ? If these are described in the Purana, I should like
to hear them !"
Sauti said, " What thou askest me is, indeed, the subject
of the Purana. O twice-born one, listen as I briefly recite it
alll
"Once upon a time, when the Prajapati, Kasyapa, was
engaged in a sacrifice from desire of offspring, the Rishis, the
gods, and the Gandharvas, gave him help. And Indra was
appointed by Kasyapa to bring the sacrificial wood; and with
him those ascetics — the Valakhilyas, and all the other deitiesi
And the lord Indra taking up according to his own strength a
weight that was mountain-like, brought it without any fatigue.
And he saw on the way some Rishis, of bodies of th* measure
of the thumb, together carrying one single stalk of the Ptdasha
(Butea frondosa) leaf, And those Rishis were, from want of foodf
ADIPARVA. 103
veify lean-fleshod as if merged into their own bodies. And they
were so weak that they were much afflicted when sunk in the
water that colkcted in an indentation on the road caused by the
hoof of a cow. And Purandara, proud of his strength, belield
them with surprise, and laughing at them in derision soon left
(hem behind, insulting them besides by passing over their
heads. And tliose Rishis were at this possessed with rage and
sorrow. And they made preparations for a great act at which
ladra was terrified. Hear thou, O Saunaka,'of the wish for the
accomplishment of which those vow-observing, wise, and excellent
ascetics poured clarified butter on the sacrificial fire with
loudly uttered mantras ! ' There shall be another Indra of all
the gods, capable of going everywhere at will and of muster-
ing at will any measure of energy, imparting fear unto the (pre-
sent) king of the gods. By the fruit of our ascetic penances,
let one arise, an hundred times greater than Indra in courage
and strength, fleet as the mind, and fierce withal.' And the
king of the gods, he of a hundred sacrifices, having come to
know of this, became very much alarmed and sought tlie pro-
tection 0f the vow-obsefving Kasyapa. And the Prajapati,
Kasyapa, hfearing everything from Indra went to the Valakhi-
lyas and asked them if their act had been successful. And
those truth-speaking Rishis 'replied to him, saying, 'Let it be as
thou sayest. ' And the Prajapati, Kasyapa, pacifying them,'
spake unto them as follows :— ' By the word of Brahma,
this one hath been made the lord of the three worlds. Ye
ascetics, ye also have been striving to create another Indra !
Ye excellent ones, it behoveth ye not to falsify the word of
Brahma ! Let not also this purpose for (accomplishing) which
}e are striving be rendered futile. Let there spring an Indra
(Lord) of winged creatures, endued with excess of strength.
Be gracious unto Indra who is a suppliant before ye !' And the
Yalakiiilyas, thus addressed by Kasyapa, after reverenc-
ing that first of Munis, the Prajapati, Kasyapa, spake unto
him.
"The Valakhilyas said, '0 Prfijapati, this essay of us all
is for an Indra. Indeed, this essay hath been also meant for
a ^on being born unto thee. Let this Miccessful act then be
^Qg MAHABEABATAi
accepted by Uiee ! And in this matter appoint thou whatso'
ever thou -seest is good and proper,' "
Sauti contiai^ed, " Meanwhile, moved by the desire of
'offspring, the goad daughter «f Dak^a, tJie vow-observing,
amiable, and fortunate Vinata, her ascetic penances over,
having purified herself with a bath in that season when connu-
bial intercourse might prove fruitful, approached her lord.
And Kasyapa spake unto her, ' Eespected one, tke sacrifice
commenced by me hafth borne Aiut : what hath been desired by
thee shall come to pass. Two heroic sons shall be born unto
tliee, the lords of the three worlds. And by the ascetic pea-
ances of the ¥alakhilyas and by virtue of the desire with
which I had commenced my sacrifice, those sons shall be of
exceeding good fortune and worshipped of the three worlds.'
And the worshipful Kasyapa spake unto her again, ' Bear thou
these auspioieus, seeds with great care. These two shall
be the lords of all winged oreatures. And the beroic rangers
of the sky shall be respected of the worlds, and capable of
assuming at will any form.'
■" And the Prajapati, gratified with aH that took place,
tlien addressed Mm of a hundred sacrifices, saying, 'Thou
$halt liave two brothers of great energy and prowess, who shall
be to thee even as thy help-mates. And from them no
injury shall r'esult unto thee. Let thy sorrow cease ; thou shalt
c«ntinue as the lord of aH. By thee also let not the utterera
ef Brahma (the Veda) be ever again slighted. Nor by thee also
let the v€ry wrathful ones whose words are even as the thunder->
bolt be ever again instiited. ' And In<fra, tima addressed, went
to heaven, his fears dispelled. And Vinata also, her purpose
fulfilled, was exceeding glad. And she gave birth to two sons,
Aruna and Gadura. And Aruna of undeveloped body became
the f«re-runner of the Sun, And Gadura was vested with the
lordship of the birds. 0 thou of the race of Bhrigu, hearken
now to the mighty achievement of Gadura ! "
And so ends tlie thirty-first Section in the Astika of the
Adi Parva.
Section XXXir.
( Astika Parva continued. )]
Sauti said, "0 thou- foremost of- Bi*ahmanas, upon the
gods having stood prepared for war in that way, Gadura the
king of birds soon came upon those wise. ones. And the
gods beholding him of excessive strength began to quake
with fear, and strike one another with all their weapons. And
amongst those that guarded the Shoma i was Bhavmana (tlie
celestial architect), of measureless might, effulgent as the
electric fire, and' of great energy. And after .a terrific encoun-
ter of only a moment, mangled by the lord of. birds with
his taloas, beak) and- wings, he lay as dead on the field.. And
that ranger of the skies dajfkening felie worlds by the dust
raised by the hurricane of liia wings, overwhelmed the celes-
tials witLit. And the celestials overvichelmed by thai dust
swooned' away. And lo, the immortals who guarded the
amritd, blinded by that dust, could not see Gadura ! And
Gadura thus agitated the region of the heavens. And he
mangled the gods thus with, the wounds inflicted by his wings
andibeaksi
"Andithen the god of thousand' eyes- commanded Vayu
(4lie god of wind), saying, ' dispell thou this shower of dust
soon. O Maruta, this is,- indeed, thy work !' And then the
mighty Vayu. soon dispelled. that dust. And when the dark-
Bess had disappeared, the celes-tials attacked Gadura. And
as he of great might was attacked by. the gods, he began to
j»ar loudly, lifce tiie great cloud that appeareth<in the sky at
the end of the Ywga^, frightening ev«ry- creature. Aiid that
king of birds of great energy and> slayer of hostile heroes,
then rose on his wingS; And hint' staying in the skies over
the heads of the gods, all the wise ones (the celefetials)
withlndra amongst them covered with double-edged broad-
swords, iron-maces furnished with sharp, spikes, pointed lances,
maces, bright kshurapms, and many a discus &f the form of
the gun. And the king of birds, attacked on all sides with
show-ers of various weapojas^ fought exceeding hard ysitk-
JOS MAHABHAiiAl\a.
out wavering for a moment. And ll.e son of Vinata, of
great prowess, blazing in the sky, attacked the gods on all
Bides with his wings and breast. And blood began to flow
copiously from the bodies of the gods mangled by the talons
and the beak of Gadura. And overcome by the lord of birds,
the Sadhyas with the Gandharvas fled eastwaards, the Vasus
with the Rudras towards the south, the Adityas towards tire
•west, and the twin Aswinas towards the nortrh. And gifted
with great energy, they retreated fighting, looking back eVery
moment on their enemy.
,« And Gadura had encounters with (the Yabshas) Aswa-
iraiida of great courage, with Rainuka, with the bold Kra-
thanaka, with Tapana, with Uluka and Shasanaka, wifli Ni-
loisha, with Puruja, and with Pulina. And the soin of Vinatia
iBangled them with his wings, talons, and beak, like that
oppressor of enemies — the holder of the FvaaJm himself in
anger at the end of the yu^ga.' And those Yakhas of gteat
might and courage, mangled all over by that rang^ of the
skies, looked like masses of black clouds dropping thick showers
of blood.
"And Gfeidura depriving them of life then went to where
the amrita was. And he saw that it was surrounded on all
sides with fire. And the terrible flames of tiiat firfe covered
the entire sky. And moved by violent winds, tliey seemed
bent on burning the Sun himself. And the illustrious Gadura
then assumed ninety times ninety (eight thousand and one hun-
dred) mouths. And soon drinking in many rivers with those
mouths and returning with great speed, that oppressor of ene-
mies, having wings for his vehicle, extinguished that fire with
those rivers. And extinguishing that fire, he assumed another
email form, desirous of entering into (where the Soma, was.)
And so ends the thirty-second Section in the Astika of
the Adi Farva.
Section XXXIII.
( Astika Parva continued.)
Sauti said, " And that birdj asauming a golden body bright
as the rays of the sun, entered with great force (tb«
p^ion where the Soma was), like a tborent entering . the
ocean. And he saw in the vicinage of the Soma a wheel
of steel, keen-«dged, and sharp as the razor, revolving
iBicessautly. And that fierce instrunaent, of the lustre
jof the blazing sun and of terrible form, was devised by
the gods for cutting to pieces all robbers of .the Soma. And
Gadura seeing a passage through it stopped there for a moment.
And diminishing his body, in an instant be passed tbrougih
the spokes !of that wheel. And within the line of the wheel,
he beheld, stationed there for guarding the Soina, two great
snakes of the lustre of blazing fire, of tongues bright as the
lightning flash, of great energy, of mouth emitting -fire, of
blaang eyes, containing poison, very terrible, always in anger,
. and of gr^at activity. And their eyes were ceaselessly jnflam-
i ed with rage and were winkless. And he who is seen by
.even one of the two is instantly reduced to ashes. And
-the bird of fair feathers suddenly covered their eyes with
dust. And unseen by them he attacked them from all
sides. And the son of Vinata — that ranger of the skies—*
attacking their bodies, mangled them into pieces. And he then
•approached the Soma: without loss of time. And the mighty
son of Vinata, taking up the amrdta from the .place where
ib was, rose on his wings with great speed, breaking into
pieces the instrument that had surrounded it. And' the
bird soon came out taking the amrita but without drinking
it himself. And he then wended on his way without the least
fatigue, darkening the splendour of tlie Sun.
" And the son of Vinata then met with Vishnu in his. palh
along the sky. And Narayana was gratified with that act of
self-denial on the part of Gadura. And that deity knowing no
deterioration said untd the ranger of the skies, ' O I am in-
clined to grant thee a boon. ' And the ranger of the skies
thereupon said, ' I shall stay above thee. ' And he again spake
110 MAHABHAEATA,
«nto Narayana these words : — ' 1 shall be immortal and free
from disease without (drinking) amritai' And- Vishnu said
unto the son of Vinata, ' Be it so. ' And .Gadura, receiving
those two boons, told Vishnu, ' I also shall grafat thee a boon ;
therefore, let the possessor of the six attributes aak of me. '
And Vishnu asked the mighty carrier of great weights to be-
come his vehicle. And he made the bird sit on the flag staff of
Lis car, saying, * Even thus thow shalt stay above me. ' And the
ranger of the skies, of great speed, saying unto Narayana,
•Be it so,' swiftly wendiedi on his way, mocking the wind
with his fleetness.
"And while that foremost of all rangers of the skies, that
first of winged creatures, Gadura, was coursing through the.
air after robbing the amritce, Indra hurled at him his thunder-
bolt. And. Gadura, the lord of birds, struck with the thunder
bolt, spake laughingfy unt® Indra engaged in the encounter, in
sweet words, saying, ' I shail respect the Rishi (Dadhichi) of
whose bone the Vajra hath been made. I shall also respect the-
Vajra, and thee also of a thousand sacrifices. I cast thi»
feather of miine whose end tho^r shalt nat attakh Struck with
thy thunder I have not felt the slightest pain. ' And having
said thi^ the king of biirds cast a feather of his. And all crear
tures became exceeding glad, beholding that exceU'ent featha;
of Gadura so cast off by himself. And seeing that the feather
was very beautiful, they said, ' Let this bird be called Supanm
(having fair feathers.)' And' Ptirandara of a thousand eyes
witnessing this wonderful incident thought ',that bird to ba
some great being and addressed him thus.
"And Indra said, ' 0 thou best of birds, I desire to know
the limit of thy great strength, and I desire also eternal friend'^
ship with thee,* "
And so ends the thirty-third Section' in the Astika of tli«
Adi Farvar
Section XXXI?.
( Astikd Parva continued. )
Sauti continued, " And Gadura eaid, ' O Purandara let tlie#
be friendship between thee and me as thou desirest. My
strength, know thou, is great and bard to bear. ,0 thoa
of a thousand sacrificea, the good never approve of speaking
highly of their own strength, nor do they speak of their own
merits. But being made a friend, asked by thee, O friend, I
will answer thee, although self-praise without reason is ever
improper. I can bear on a single feather of mine, 0 Sakra,
this Earth with her mountains and forests and with the waters
of the ocean, and with thee also stationed thereon. Know
thou, my strength is such that I can bear without fatigue even
all the worlds put together, with their animate and inanimate
©bjects.' "
Sauti continued, " O Saunaka, after Gadura of great cour-
jige had thu3 spoken, the chief of the gods— the wearer of
the (celestial) crown, the lord bent upon the good of the worlds,
replied, saying, ' It is as thou say est. Everything is possible
in thee. Accept now my sincere and hearty friendship. And
if thou hast no business with the Soma, return it to me.
Those to whom thou wouldst give it would always oppose us. '
And Gadura, ahswered, ' There is a certain reason for which the
Soma is being carried by me. I shall not give the (Soma to
any one for drink. But where I myself, 0 thou of thousand eyes,
place it down, thou lord of the heavens canst then, taking it
up, instantly bring it away. ' And Indra then said, ' 0 thou
oviparous one, I am highly gratified with this speech now
spoken by thee ! O thou best of all rangiers of the skies,
accept from me any boon that thou desirest.' "
Sauti continued, " And Gailura, recollecting then the sons
of Kadru and romoinbering also the bondage of liis mother,
caused by an act of deception, owing to the well-known reason
(the curse of Aruna), said, ' Although I have power over all
creatures, yet I shall do your bidding. Let, 0 Sakra, tha
mighty snakes become my food !' And the slayer of the Da-
112 MAHABHARATA,
nava«, having said nnto him ' Be it so, ' then went to Hari the
god of gods, of great soiil, the lord of Yogees. And the
latter sanctioned everything that had been said by Gadura.
And the worshipful lord of the heavens again said unto Gadura,
' I Shall bring away the Soma when thou plaoest it down."
And having said so, he bade farewell to - Gadura, And the
bird of fair feathers then went to the vicinage of his motheis
with great speed.
" And Gadura in joy then spake unto all the snakes, ' Here
have I brought the amrita. Let me place it on some kum
grass. 0 ye snakes, sitting here, drink of it after ye have per-
formed your ablutions and religious rites. As said by ye, let
this my mother become from this day a freed-woman, for by
me hath heen accomplished your bidding. ' And the snakes
having said unto Gadura ' Be it so,' then went to perform their
ablutions. And Sakra in the meantime taking up the amritoi
w&ndted back to the heavens. And the snakes, after performing
their ablutions, their daily devotions, and other sacred rites,
returned in joy, desirous of drinking the amritd. And they
saw that the bed of Icma grass whereon the amrita had been'
placed was empty, the amrita itself having been taken away
by a counter act of deception. And they thereupon began tof
lick with their tongues the Jcilsa grass as the amrita had been
placed thereon. And the tongues of the snakes by that act
became divided in twain. And the knsa grass ' too from con-
tact with amrita became sacred from that time. And thus by
fclie illustrious Gadura was amrita brought (from the heavens)
and brought for the snakes, and by him thus were the snakes'
made of divided tongues.
" And the bird of fair feathers very much delighted, enjoyed
himself in those woods accompanied by his mother. And he
of grand achievements, deeply reverenced by all rangers of the
skies, gratified his mother by eating of the snakes.
"And that man who would listen to this story, or read it
to an assembly of good Bralimanas, must surely go to heaven
acquiring great merit from the recitation bf (the deeds of )
Gadura, "
ADIPARVA, - ^i^
,' - And SO ends the Ihirty-fourtli Section in tlie Astika of ihs
Acli Parva.
Section XXXV.
( Astika Parva continued. )
Saunaka said, "O son of Suta, thou hast unfolded the
Venson why thesnakes were cursed by their motherj and why
Vinata was also cursed by her son. Thou hast also related the
bestowal of boons by their husband on Kadru and Vinata,
Thou hast liltewise told us the names . of Vinata's sons.
But thou hast not yet recited the names of the snakes. W^
fire anxioiis to hear the names of the principal ones,"
Sauti said, *' O thou whose wealth is asceticism, from feai;
of being lengthy, I shall not mention the names of all the snakess.
But I will recite the names of the chief ones. Listen ye to me.
Sesha was born first, and then Vasuki. (Then were born)
4liravata, Takshaka, Kai'kotaka, Dhuuanjaya, Kalakeya, the ser-
pent Mani, Puraua, Pinjaraka and Elapatra, Vamana,Nila, Anila,
Kalmaaha, Savala, Aryaka, Ugraka, Kalasapotaka, Suramu-
kha, Dadhimukha, Vimalapindaka, Apta, Karotaka, Sankha,
Valisikha, Nisthanaka, Hemtiguha, Nahushd, Pingala, Bahya-.
karna, Hastipada, Mudgarapindaka, Kamvala, Aswatara, Ka-
liyak-a, Vritta, Samvartaka, Padma, Mabapadma, Sankhamu-
tha, Kushmandaka, Kshemaka, Pindaraka, Karavira, Pushpa-r
danstraka, Vilwaka, Yilwapandara, Mushakada,. Sankhashirah^
purnabhadra, Haridvaka, Aparajita, Jyotika, Srivaha, Kaura*
vya, Dliritarastra, Sankhapinda, Virajah, Subahu, Salipinda, Has-r
"tipinda, Pithara-ka, Sumukha, Kaunapasliana, Kuthara,Kunjara,
Prabhakara, Kumuda, Kumudakshya, Tittiri, Halika, Kardama,
Vahumulaka, Karkara, Akarkara, Kundodaraand'Mahodara.
Thus, O best of Dwijas, have I told the names of the
principal serpents. From fear of length I have not told thqi
names of the rest, O thou wliose wealth is asceticism, the
fions of these snakes, with their grandsons, are innumerable.
Reflecting upon this, I shall not name them to thee. O best of
asceticsv intiiis world the number of snakes defies calculation^
there being many thousands and arbudas of them.
tif mahabharata;
And He ends the thirty-fifth Section in the Astika of th*
Adi Parva.
Section XXXVI,
( Astika Parva continued. )
Satinalca said, "0 child, thou hast named many of ihei
iSerpents gifted with great energy and incapable of being easily
Overcome. What did tfeey do aftei: hearing of that curse '>'*
Sauti said, "The illustrious Shesha amOngst them, of great
fenown, leaving his mother, practised hard penances, living
tipon aii" and rigidly observing -his vows. And he was en-
gaged in these ascetic devotions, having arrived at Gandha*
ftiadana, Vd.dari, Gokarna, the woods of Pushkara, and the
foot <Jf Himavat. And he passed his days in those sacred
Regions, some of which were sacred for their waters and others
for their soil, in the rigid observance of his vows, with a
*ihgleness of aim and his passions in complete control. And
the Gfand-father of all saw him — that ascetic with knotted
fiair and clad in rags, his flesh, skin, and sinews dried
ixp, owing to the hard penances he was practising. And
the Grand-father addressmg him — that penance-praotising
one of firm fortitude, sal^^ 'What is this that thdu doest,
O Shfesha ? Let the welfare of the creatures of the worlds also
engage thy thoughts. O thou sinless one, thou art afflicting
all creatures by thy hard penances. O Shesha, tell me
the desire that is implanted in thy breast.'
"And Shesha replied, 'My uterine brothers are all of
wicked hearts. I do not desire to live amongst them. . Let
this be sanctioned by thee. Like enemies, they are always
jealous of one another. I am therefore engaged in ascetic
flevotions : I will not see them even. They never show any
kindness for Vinata and her son. Indeed, Vinata's son,
capable of hinging through the skies, is another brother of
ours. They always envy him. And he too is much stronger,
from the be6to\jkl of the boon by our father — the high-souled
Kasyapa. For these, I am engaged in ascetic penances, and I
ADI PABVA. 115
^
Tfill cast off this body of mine, so that companiolij^ip with
them I may avoid, even in another state of life;'
" And the Grand-father spake unto Shesha who had said
soj "^O Shesho, I know the behaviour of all thy brothers, and
feheir great da^nger owing ta their offence against their mother.
But, O Snake; a remedy hath been provided by me even
before-hand. It behoveth thee not to grieve for thy brothers,.
O Shesha, aslc then of me the boon that thou desirest. I have
feeen highly gratified with thee and I will grant thge to-day a
boon. O thou best of snakes, it is fortunate that , thy heart
Bath been set on virtue. Let thy heart be more and more
fi rmly set on virtue. '
" And Shesha replfed, ' O divine Grand-father, this is the
boon that is desired by me, that my Heart may always joy in
^virtue and in blessed ascetic penances, O Lord of all ! '
" And; Brahma said, '0 Shesha, lam exceedingly gratified
by this thy self-denial and love of peace. But by my com-
jaaand, let this act be done by thee for the good of my crea-
tures ! Holding properly and" welf this Earth with her moun-
tains and forests, her seas and towns and retreats for enjoyments,
80 unsteady, r«maitt ihou, O Sheshaj so- that she may be
steady !'
" And Shesha said, ' O divine lord of all creatures, grantca*-
®f boons, O'lord of the Earth, lor»,Df every created thing, lord
ef the universe, I will, even as tnou sayest; hold the Earth'
steady. Therefore, 0^ locd of all creatures? place thou that oq:
my head. '
" And Brahma said; ' 0 best of snaEes, go thou underneath?
the Earth. She will herself give thee a crevice to pass
through. And, 0 Shesha; by holdfng this Earth thou shalti
certainly do what is prized; by me very greatly.' "
Sauti continued, "And then the elder brother jof the king
ef the snakes entering by a hole passed to the other side
of the Earth, and holding her, supports with his head the
goddess Earth with her belt of seas going all round..
"And Brahma said; ' 0 Shesha, best of snakes, thou art the-
>god. Dharma, because alone, with thy huge body, tboasug-
tl& MAHABHAKATA.
poxEesfe ttis Earth taldng everytMng with her, even as I
xnjself or VaJavit (Indra) can'."
Sauti contmuedj "And the snake, the lord Ananta,
bf great prowess, lives unJerneath the Earth, alone sup-^
jporting the world at the command of Brahma. And
the illustrions Grand-father, the best of the immortals, then
gave unto Ananta the bird of fair feathers — the son of Vinata
for Ananta's help."
Aud so ends the thitty-sixth Section in the A&tika of the
Adi 'Psavsh.
Section XXXVIL
( AstiTcct Parva continued. )
Sauti said, " That best of snakeff, Vasnki, on hearing the
cnrse of his mother, reflected how to render it abortive. Then
fee held a consultation 'With all hia brothers^ Airavata and all
others,intent upon doing what they deemed best for themselves.
And Vasufei said, ' O ye sinless ones I The object of this
curse is known to ye. It behoveth us to strive to neutralise
it. Remedies certainly exist for all curses, but no remedy is
available to those cursed by^bheir mother. Hearing that thig
curse hath been uttered in the presence of the immutable, th^
infinite, and the true one, my heart trembleth I Surely, this our
annihilation bath come ; otherwise why should not the immut-
able god prevent her (our mother) while uttering the curse ?
Therefore will we consult to-day how we may secure th,e
safety of the snakes. Let us not waste time. All of ye are
wise and discerning. We will consult together and find out the
means of deliverance, — ^as (did) the gods of yore to regain lost
Agni who had concealed himself within a cave; — so that the
sacrifice of Janamcjaya for the destruction of the snakes may
not take place, and so that also we may not meet with dis-
comfiture.' "
Sauti continued, "Thus addressed, all the offspring of
Kadra assembled together, and wise in couneels, submitted
ADI parva; tit
their opinions to one another. One party of serpents said, ' we
should assume the guise of Superior Brahmanas, and beseeclj
Janamejaya,saying, — this (intended) sacrifice af yours ought nott
to take place- '. Other snakes thinking themselves wise, said,
• we should all become his favorite councellors. He shall then
certainly ask for our advice in all projects.^ And we will then
give him such advice that the sacrifice may be obstructed
The king, the foremost of wise men, thinking us of sterling
worth shall certainly ask us about bis sacrifice, and we shall
say, — It must not be--. And pointing to many and serious evils
in this and the next world with reasons and causes we should
take care that the sacrifice may not take place. Or let one oC
the snakes approaching bite the person who intending the mon-
arch's good, and well acquainted with the rites of the snake sac-
rifice, may be appointed as the sacrificial priest, so that he
-may die. And the sacrificial priest dying, the sacrifice shall
not be completed.. We shall also bite all those wiio, acquainted
witii the rites of snake sacrifice, may be appointed Ritwijas
of the sacrifice, and by that attain our object,' Other snakes,
more virtuous and kind, said, '0 this counsel of yours is evil.
It is not meet to kill Brahmanas. In danger, that remedy is
proper which is based on the practices of the honest. Un-
righteousness finally destroyeth the world.' Other serpents
said, 'we shall extinguish the flaifling sacrificial fire by ourselves
becoming clouds luminous with lightning and pouring down
Bhowers.' Other snakes, the best of their kind proposed,
•^ Going by night, let us steal away the vessel of Soma juice-;
this will disturb the rite. Or in that sacrifice, let the snakes
by hundreds and thousands bite the people, and spread terror
around. Or let the serpents defile the pure food with their
own food-defiling^ yrinc and dung.' Others said, 'let us be-
come the king's Ritwijas, and obstruct his sacrifice by saying-
at the outset, — Give us the sacrificial fee — He (the king) beirtg
placed in our power, shall do whatever we like.' Others
there said, 'when the king will sport in the waters, we shall
carry him to our home and bind him, so that the sacrifice
' may not take place.' Other serpents who conceived themselves
-^Irise, said, ' approaching him (king) let us bite, the monarch.
$a that our abj«ct may be accomplished^ By his death the root
pf all evil will be severed. This is the final deliberation of us
Pill, 0 thou who hearest by thy eyes ! Then, do that speedily
which thou deemest ,proper.'" Having said this, they looked'
intently at Vasu.ki, the best of snakes. And Vasuki also, aftei-
reflecting answered tjie snakes, saying. ' Ye snakes, this final'
determination of ye all doth not seem worthy of adoption..
The advice of ye all is not to- my liking. What shall I appoint
which would be for your good t I tb;ink the grace of the
illustrious Easyapa (our father) can alone do us good. Ye-
snakes, my heart doth not know which to adopt of allyour sug-
gestions for the welfare of my race as also of mine. That must
■be done by me which would be to your weal. It is this that
makes me so anxious, for the credit and the discredit are mine-
Alone.
And so ends the thirty-seventh Section m the Astika ^
the Adi Parva»
Section XXXVIII.
( Astihd ParvSt continued. )
Sauti said, "Hearing the respectiye speeches of all tbe
■jsnakes, and hearittg also the worcfe of Tasuki^ Elapatra began-
:to address them, saying, ' That sacrifice is not such that it may
. Hot takeplace. Nor is king Janamejaya of the Panda va race sueb
(as can be hindered), from whom this our great fear proceedeth^
The person, O king, who is afflicted by fate hath recourse to iate-
Alone ; nothing else can be his refuge. Yebesit of snakes, this fear
of burs hath fate for its root. Fate alone must be our refuge
in. this. Listen ye to what" I say. When that curae was uttered,
ye best of snakes, in fear I had crouched on the lap of our
mother. Ye best.ofsnakes, and 0 lord (Vasuki) of great splea-
:dour, from that place I heard the words the sorrowing gods
iSpake thereupon unto the Grand-father. The gods said :— 0
Gra,nd-father, thou god of gods, who else than the cruel Kadrw
could thus, after getting such dear children, curse them so,
■even in thy presepce ? And 0 Grand -father, by thee also hathi
ADI PARva; 119
been spoken in reference to those words of hers, Be it so. We
wish to know the reason why thou didst not prevent her.^-
And Brahma thereupon replied, — The snakes have been many,
cruel, terrible in form, and highly poisonous. From desire of
the good of my creatures, I did not prevent her then. Those
]|)oisonou8 serpents that are always disposed to bite, they
who bite for little faults, they who are sinful, biting for no
faults, shall indeed be destroyed, not they who are harmless
and virtuous. And hear ye, how, when the hour comes, thd
snakes may escape this dreadful calamity. There shall be
born in the race 6i the Yayavaras a great Rishi known by
the name of Jaratkaru, intelligent, given up to ascetic devo-
tions, and having his passions under complete control. That
Jaratkaru shall have a son also given up to ascetic penances,
bf name Astika. He shall put a stop to that sacrifice. And
those snakes who shall be virtuous shall escape therefrom.--*
And the gods replied, — 0 thou truth-knowing one, in whom
fehali Jaratkaru that first of munis, gifted with great energy
and asceticism, beget his illustrious son ? — And Brahma
answered,-^Gifted with great energy, that best of Brahmanas
shall beget a son possessed of great energy in a wife of the
same name with him, Vasuki the king of the snakes hath a
sister, of name Jaratkaru ; the son of whom I speak shall be
born in her, and he shElll liberate the snakes.—'
" Elapatra continued, ' And the gods said unto the
Grrand-father — Be it so. And the lord Brahma having said
so unto the gods went to heaven. 0 Vasuki, I see before me
that sister of thine known by the name of Jaratkaru. For
telieving us from fear, give her as alms unto him, the Rishi
Jaratkaru, of excellent vows, who shall roam abegging for a
bridOi This means of release hath been heard of by me."
And so ends the thirty-eighth Section in the Astika of the
Adi Parva.
i^EciftoN Ixxix:
( Astika Parva contvnned. )
Sautisaid, " O beat of dwijaa, on. hearing these words of
Elapatra, all fehe serpents, in great delight, exclaimed, ' well
said, well said !' And from that time Vasuki set about carefully
tiringiug up that maiden, his sister, Jaratkaru. And he took
great delight in rearing her,
"And a long time did not elapse, from this, when the deities
and the Asuras, assembling all together, churned the abode of
yaruna. And Vasuki, the foremost of all gifted with strength,
]became the churning-cord. An,d directly the work was over,
the king of the snakes presented himself before the Grand?
lather. And the gods, accompanied by Vasuki, addressed the
prrand-father, saying, ' 0 lord, Vasuki is suffering great aflflio
tion from fear of (his mother's) curse. It behoveth thee to draw
out the dart, begotten of the. curse of his mother, that hath
pierced the heart of Vasuki desirous of the weal of his race,
The king of the snakes is ever our friend and benefactor*
O thou lord of the gods, be gracious to him and allay his
piind's fever.'
. "And Brahma replied, ' 0 ye immortals, I have thought
in my mind what ye have said. Let the king of the snakeg
himself do that which liath been communicated to him before
by Elapatra, The time also hath arrived. Those only shall
be destroyed that are wicked, not those that are virtuous*
Jaratkaru hath befn born, and that Brahmana is engaged in
hard ascetic penances.. Let Vasuki, at the proper time, bestow
pn him his sister. Ye gods, what hath been spoken by the
snake Elapatra for the weal of the snakes is true and not
otherwise. '
Sauti continued, "And the king of the snake,s, Yasukf,
afflicted with the curse of his mother, on hearing these words
of the Grand-father, and intending his sister for bestowal on
the Rishi Jaratkaru, commanding all the serpents, even large
numbers of them that were ever attentive to their duties, set
them to watch the Rishi Jaratkaru, saying, ' when the lord
ADI PAEVA, 121
Jiiratlc'aru will ask for a wife, come immediately and iuforia
me of it. The weal 6f our race depeiids upon it.' "
And so ends the thirty-ninth Section in the Astika of the
Adi Parva.
Section XL.
( Astika Parva, continued. )
Saunaka said, " O son of Suta, I desire to know the reason
why the illustrious Eishi whom thou hast named Jaratkaru
Game to be so called oa earth. It behoveth thee to tell us
the etymology of the name Jarontkaru."
Sauti said, " Jara is said to mean waste, and Karu implies
huge. This Rishi's body had been huge, and he gradually
reduced it by severe ascetic penances. For the same reason^
O Brahraaiia, the sister of Vasuki was called Jaratkaru."
The' virtuous Saunaka, when he heard this, smiled, and
addressing Ugrasrava said, " It is even so."
Saunaka then said, " I have heard all that thou hast before
cecited. I desire to know how Astika was born."
And Suta, on hearing these words, began to say according
to what was written in the Shastras.
Sauti said, " And Vasuki desirous of bestowing his sisteir
upon the Rishi Jaratkaru gave the snakes (necessary) orders.
But days went on, yet that wise Muni of rigid vows, deeply
engaged in ascetic devotions, sought not for a wife. And that:
high-soaled Rishi, engaged in study and deeply devoted ta
asceticism, his vital seed under full control, fearlessly wander-
erl over the wh'ile earth and felt not a wish even for a wife.
" Afterwards, once upon a certain time, there was a king,
O BrS/hraana, of the name of Parikshita, born of the race of
the Kauravas. And, like his great-graind-father Palidu ofi
old, he was of mighty arm, the first of all bearers of bows ii^
war and given up to hunting. And the monarch wandered
about piercing deer, wild boars, wolves, and buffaloes^ and
til mahJ^cbarata;
v»riotis otter ki'ntla' of wild animals,' One day ' having plefceJ*
a deer with a sharp ar^ow and slung his boW on bis back, he
p^rietfatedinto the deep forest, searching for the animal here
•l and there, like the illustrious RuJra himself of old .■{>ar3aing
ja the heavens, with bow in hand, the deer which was
I the celestial .:sacrifice itself "ttirned into that shape, after
, having pierced it. No deer that was pierced by Parikshita
had ever escaped in the woods with life. Tliis deer, however,
< wounded as before, fled with speed, as the (proximate) cause
of the king's attainment' of heaven. And the deer that Pari-
kshita— that king of men — had pierced was lost to his gaze
and drew the monarch" far enough into the forest. And fa-
tlguedand'tliirsty, he came upon a Muni, in the forest, seated
in a fold of kine and drinking ta his fill the froth oozing out
of the mouths of calves sucking the milk of their dams. And
approaching him hastily, the monarch, hungry and fatigued,
afld raising his bow, asked that.Muni of rigid vows, saying, ' O
Brahmana, I am king Parikshita, the son of Abhimanyu. A
ideer pierced by me hath been last.. Hast iheu seen it ?' But
that Muni, observing then the vow of silence, spake not uiito
him a word. And the king in anger thereupon placed upon
hia shoulder a dead snake, taking it np with the end of his bow*
And the Muni suffered him to do it without protest. And
he spake not a word, good or bad. And the king seeing him
iw that state, cast off his anger and became sorry. And he
returned to his capital, but the Rishi continued in the same
.<jtate. And the forgiving Miini, knowing that the monarch
who was a tiger amongst kings was true to the duties of his
order, cursed him riot though insulted. And that tiger amongst
monarchs, tlie foremost of the Bharata race, also knew him
not for a virtuous Rishi. And it was for this that he liad in»
suited him so.
" And that Rishi had a son by name Srivigi, of tendef
years, gifted with great energy, deep in ascetic penances, severe.
in his vows, very wrathful, and difficult to be appeased. At
times, he worshipped with great attention and respect his
preceptor, seated with ease on his seat and ever engaged
in the good of all creatures.
'. "And commanded by his DreCentor he was cominer home whenj
ADtPAUVA, 123f
Cf" best of Brahmanas, a companion of his, a Rislii's eon name^
Krisha' in a' playful mood laughingly spake unto him. And
Sringi; wrathful and* like- Unto poison itself, hearing* those.
words in' reference to^hia father; flamed up-in'a rage/
" And' Krisha saidi ' Be not proud, O Sringi, for ascetic aa
thou art and possessed of energy, thy father bears on bia
shoulder aj dead' anake;; Henceforth speak not a word to sons of
Rishis like-ourselves. who hav« kriowledge of the truth, .are dee^
in ascetic penancesj and have attained success; Where is that man-
liness of thine, those high words of thine begotten of pride, wheii r
thou must have to behold thy father bearing- a dead Snake ?
© thou best of all the Munis, thy father too had done nothing to
deserve this treatment', and it is forthis that I am particularly
sorry as if* the punishment were mine.' ""' '
And so ends the fortieth Section' in the AstikaoftlvQ
Adi Barvsa.
SfecTioN- XL!..
(A'stika Parva continued^)
Sauti said, " Thus addressed, and hearhig that his sire was
Bearing a dead snake, the powerful Sringi burned with wrathi
And looking at Kiasha^ and) speaking softly, he asked him,
'Pray, why doth my father- bear to-day a- dead siuike ?' And
Krisha replied; '^ Even as the king Earik&hita. was roving foe
purposes of hunting, ® dear one, he placed, the dead- snake>
en the shouldfer of thy ske ? '
•'And Sringi= asked; ' What wrong wa« done to that wicked
Monarch by my father ? O Krisha tell me this, and witness
fchou. the force of my asceticism. '
" And Krisha answerpd; 'King Farikshita? the son of Abhiv
manyu; while hunting, wounded; a fleet s.tag with- an. arrow
and chased it aloae. A*nd the kmg lost eighfcof the animal
jn that extensive wild e^-ness,' A««il on seeing thy sire, he im;
»iediately accosted him- He. was then observing the vow of
silence. Oppressed by hunger, thirst, and labour, the prinds
^.ain and »eain asked- thv father sittina motiouless, abbat: tbg-
124 MAHAHARATA.
missing deer. And the sage being under the vow of silence'
retUrneth no reply. And the king thereupon placeth the
snake on thy father's shoulder with the end of his bow. O
Sringi, thy father engaged in devotion is in the same posture
still. And the king also hath gone to his eapital named after
the elephant ?"'
Sauti continued, " Having heard of a dead snake being
placed upon his (father's) shoulder, the son of the Rishi, his eyes
reddening with anger, as it were flamed up with rage. And
possessed by anger, the puissant Rishi then cursed the king,
touching water and overcome with wrath.
" And Sringi said, 'That sinful wretch of a monarch who hath
placed a dead snake on the shoulder of my lean and old parent,
that insulter of Brahmanas and tarnisher of fcl>e fame of
the Kurua, shall be taken within seven nights hence to the
regions of Yama by the snake Takshaka, the powerful king of
serpents, stimulated thereto by the strength of my words.' "
Sauti continued, "And having thus cursed (the king) fiom
anger, Sringi went to his father, and saw the sage sitting iu
the cow-pen, bearing the dead snake. And seeing his parent
in that plight, he was again inflamed with ire. And he shed
tears of grief, and addressed his sire, saying, father, having
been informed of this thy disgrace at the hands of that wick-
ed wretch, the king Parikshita, I have from anger even cursed
him ; and that worst of Kurus hath richly deserved my potfeot
curse. Seven days hence, Takshaka, the lord of snakes, shall
take the sinful king to the horrible mansions of death.' And
the father said to the enraged son, ' Child, I am not pleased
with thee . Ascetics should not act thus. We live in the
domains of that great king. We are protected by him
righteously. In all he does, the reigning king should by the
like of us be forgiven. If thou destroy Dharma, verily
Dharma will destroy thee. If the king doth not properly
protect us, we fare very ill ; we can not perform our
religious rites according to our desire. But protected by
righteous sovereigns, we attain immense merit, and they are
entitled to a share thereof. Therefore reigning royalty is by all
means to be forgiven. And Earjkshita like unto his great-grand-
lire protectetii us as a Jiing should prptect his euhjects, Thj*
ADI PARVA. 125
penatice-practising monarch was fatigued ami oppressed witlf
hunger. Ignorant of my vow (of silence) he did this, A
kingless country always suffereth from evils. Tbeking punisheth
oifenders, and fear of punishments conduceth to peace ; and
people do their duties and perform their rites undisturbed. The
king establisbeth religion (Dharma) and religion establishefcb,
the kingdom of heaven. The ki»g proteeteth sacrifices from
annoyance, and sacrifices please the gods. The gods cause
rain, and rain produceth medicinal herbs, which are always
useful to man. Manu sayeth, a ruler of the destinies of men is
equal (in dignity) to ten veda-studying priests. Fatigued and
oppressed with hunger, that penance-practicing prince hath
done this through ignorance of my vowi, Why then hast thow
rashly done tliis unrighteous action, through childishness ? O
son, in no ways doth the king deserve a curse from us. ' ''
And so ends the forty-first Section in the Astika of the
Adi Parva.
Section XLII.
(Astika Parva continued.)
Sauti said, " And Sringi then replied to his father, saying
'Whether this be an act of rashness, O father, or an improper
act that I have done,- whether thou likest it or dislikest it, the
words spoken by me ahaM never be vain. O father, I tell
thee, this ( curse ) can never be otherwise. I have never
spoken a lie even in Jest.'
"And Shamika said, 'Dear child, I know that thou art of
great prowess, and truthful in speech. Thou liast never spokeA
a falsehood before, so that thy curse shall never be falsified.
The son, even when he attaineth to age, should yet be always
counselled by the father, so that crowned with good qualities he
may acquire great renown. A child as thou art, how much
more dost thou stand in need qi counsel ? Thou art ever
engaged in ascetic penances. The wrath of even the illustrious
ones possessing the six attributes increaseth greatly. O tho'u
ffotemost of ordinaaoe-observing persone, seeiflg„tlia-t thou ait
12$ M4HABHARATA,
my son and a minor too, and beholding also, thy rashness; J'
see that I nuist coimsel thee. Livei^ iliou, O son, inclined t»
peace and — eating o-f the fruits and roots of th© forest. Kill
tliis thy anger and destroy not the fruit ®f fehy aseetie acts sot
Wrath surely decreaseth the virtue that ascetic* acqaire will*
great pains. And then f»r tliose deprived of virtwe, the blessed
state exisieth nob. Peacefulnesa ever giveth success to forgivt
ing ascetics. This world and the next are both fox the forgivi
ing. Therefore beponking forgiving in thy temper and conquering
thy passions, shouldst thou always live By. forgiveness shalfc
thou obtain worlds that are beyond th« reach of Brahma
^imself. Having adopted peacefulneas nayself, and witb a desira
also df doing good as much, as lies m my power, I must do-^ome-^
trbing ; even must I send to that king, telling him, — 0 mpnarcl^
thou hast been cursed by, my son of tender years and undevei
Ipped intellect, in wrath at seeing thy act of disrespect toward*
tayselt.—' "
Sauti continued, "And that great ascetic, observant of
vows, •moved by kindness, sent with proper instructions a dis-
ciple of his to king Parikshita. And he sent hs disciple
Gaurmukha of good manners and engaged alsa in ascetic-
penances, instructing him to first incjuire about the welfare- .
of the king and then to communicate the real message. And
that disciple soon approached tliat monarch-^the head oi the
Kuru race. And he entered the king's palace having first
Bent notice of his arrival throTigh thp servant in atteijdanc^
at the gate.
"And the twice-born Gaurmukha wasworshiipped by themonj-
«reh with proper forms. And after resting for a while, he detailed
fully to the king in the presence of his ministers the words of
Shamika, of cruel import,, exactly as he had been instructed. . >
" And Gaurmukha said, ' O kipg of kings, there is a Rishi>
Shamika, by name, of virtuous soul, his passions under control",
peaceful and given'up tp hard ascetic devotionsy living in thy
dominions. By thee, 0 tiger amongstt men, was placed on the
shoulders of that Rishi. observing at present the vow of silencft
a dead snake, with the end of thy bow. He himself forgave
thee that act. But his son could not, And by the latter haat
tbou t9-day been cureed, Q king qf kings, withQUt .the kuoviir
\ . ftBl i'ARVA, Wt
iidge 6V his fabhef, to the effect that within seven nights
Kence shall (the snake) Takshaka be thy deatli. And Shamilra
repeatedly asked his son to save thee, but there is none to falsify
his sou's eursel And because he hath been unable to pacify
his son -possessed with anger, therefore have I been sent to theej
O king, for thy good. '
" And tliat king of the Kuru race, himself engaged in as*
cetic f)ractices, having heard these cruel words and recollecting
his own sinfiil act, became exceedingl}' sori*y. And tlie king,!
learning that foremost of Rishis in the forest ' had beea
observiHg the vow of silence, was doubly afflicted with sorrow.
And learning the kindness of the Eishi Shamika, and his owa
sinful act towards him, the king became very repentant. And-
the king looking like a Very god, did not grieve so much fof
hearing of his death as for having done that act to the Rishi.
' "And then the king sent away Gaurmukha, saying, 'Let th*
worshipful one (Shamika) be gracious to me,' And -whea
Gaurmukha had gone away, the king, in great anxiety, without
loss of time, consulted with his ministers. And having con-
sulted with hi-s ministers, the king, wise in counsels himself,
caused a mansion to be erected upon one solitary column.
And it was well-guarded day and night. And for its protec-
tion were placed there physicians and medicines and Brahtaa-
nas skilled in mantras, all around. And the monarch, protected
on all sides, discharged his kingly duties from that place sur-
rounded by his virtuous ministers. And no one could ap-
proach that best of kings there. The air even could not go
there, being prevented from entering.
" And when the seventh day had arrived, that best of Brah-
manas, the learned Kasyapa, was coming (towards the king'a
residence) desirous of tl-eating the kihg (after the snake-bite.)
He had heard all that had taken place, vis., that Takshaka,'
that first of snakes, would send that best of monarchs to the
vicinage of Yama. And he thought, 'I wpuld cure the mon-
arch after he is bit by the first of snalses. By that I may have
wealth and may acquire virtue also.' But that prince of snakes,
Takshaka, in the form of an old Bruhmana,- saw Kasyapa
approaching on his way, his lieart set upon curing the king,
.^iid the prince of snakes then spake unto that bull amongst
128 m^habsarata;
Munis, Kasyapa, saying, ' Whitlier dost thou go with sucH
speed? What, besides, is the busiaess upon which thou art
intent ?*
"And Kasyapa, thas address-ed, replied, 'Takshaka, by
bis poison, will ta-day burn king Parikshita of the Kuru race,
that oppfessor of all enemies. And I go with epeed, O ami-
able one, to cui;e, without loss of time, that king of imBaeasur-
^ble prowess, the sole representative of the Panda va race,
after he is bit by the same Takshaka like to Agni himself ia
energy,' And Takshaka answered, ' I am that Takshaka, O
Brahmana, who shall burn that lord of the earth. Stop thou,
for thou art unable to cure one bit by me. ' And Kasyapa
liejoined, 'I am sure tliat possessed of the power of learning,
going tViith«r I shall cure that monarch bit by thee.' "
And so ends the forty-second Section ia the Astika of
fh« Adi Parva.
Section XLIII.
f AstiJcd Parva continued. )
■ Saati said, " And Takshaka, after this, answered, ' If, in-
4eed, thou art able to cure any creature bit by me, thou, 0
Kasyapa, revive thou this tree bit by me. 0 thou best of
Brahmanas, I burn this banian in thy sight. Try thy best and
•how me that skill in mantras of which thou hast said. '
" And Kasyapa said, ' If thou art so minded, bite thou then,
O king of snakes, this tree., O snake; I shall revive it bit
by thee.' "
^. Sauti continued, " That king of snakes, thus addressed by
the illustrious Kasyapa, bit then that banian tree. And that
tree, bit by the illustrious snake, and penetrated by the poison
of tlie serpent, blazed up all around. And having burnt the
banian so, the snake then spakeaigain unto Kasyapa, saying,
'. 0 first of Brahmanas, try thy best and revive this lord of tlie
forest.' "
. Sauti continued, " The tree was reduced to ashes by the
poison of the king of suakes. And taking up those ashen*
ADl PABTA. 129
Kasyapa spake these ^axia :— ' O Itiag of snakes, behold the
power of my knowledge as applied to this lord of the forest 1
O snahe, in thy very sight I shall revive it.' And then that
best of Brahmanas, the illustrious and learned Sasjapa revived,
by his learning, that tree which had been reduced to a heap
of ashes. And first he created the sprout, then he furnished
it with two leaves, and tlien he iaade the stem, and then the
branches, and then the fuU^-grown tree with leaves and all.
And Takshaka seeing the tree revived by the illustrious
Kasyapa said unto him, ' It is not wonderful in thee that thou
wouldst destroy my poison or that of. any one else like myself,
O thou whose wealth is asceticism, desiring what wealth
thither goest thou ? Tlie reward that thou expectest to have
from that best of monarchs, even / will give thee, however
diiEoult it may be to obtain it. Decked with fame as thou
art, thy success may be doubtful on that king affected by a
Brahmana's curse and whose period itself of life hath been
shortened. And in that case, this blazing fame o(, thine that
hath overspread the three worlds will disappear like the sua
wlien deprived af his splendiiur (on the occasion of eclipses.)'
" And Kasyapa said, ' I go tliere for wealth ; give it unt<!
me, O snake, so that taking thy gold, I may return.' And
Takshaka answered, '0 best of Dwijas, even I will give
thee wealth more than what thou expectest from that king.
Therefore, cease to go."
Sauti continued, " And that best of Brahmanas, Kasyapa,'
©f great prowess arid intelligence, hearing t^ose words' of
Takshaka sat in yoga me^iitation aver the king. And the
foremost of Munis, Kasyapa, of great prowess apd gifted ^yith
spiritual knowledge, ascertaining that the period of life of
that king of the Pandava race had really come to ^ts end,
returned, receiving from Takshaka as much wealth ^ he depii;ed,
" And upOn the illustrious Kasyapa retracing his steps,
Takshaka at the proper time speedily entered the city ojf
Hasiinaporei. And on his way be ^eard that the lord of t^§
earth was living very carefully, protected by mefing al poiso^!-
]fieutr9,li8ing mQt7ij[ras and rafidicines. "
Sauti continued, " A^d he there-upon reflected, saying,
TJO MASABHAE'ATA,
■'The monarch'must bo deceived by my power of illusion. But)
Virhat must be the means V And then Takshaka sent to
tbe king (his attendant?) snakes in the guise of ascetics taking
with them fruits, the kusa grass, and water (as presents).
And Takshaka, addressing them, saiij, ' Go ye all to the king
alleging urgent business, without sign of impatience, as if to
make the monarch only accept the fruits, flowers and water
(that ye shall carry as presents to him;).' "
: Sauti continued, "And those snakes, thus commanded by
Takshaka, acted accordingly. And they took to the king -fettsa
grass, -water, and fruits. And the foremost of kings, of
great pfowess, accepted those offerings. And after thier
business was finished, he said unto them, 'Retire'. And when
those shakes disguised as ascetics had gone away, the king
of men then addressed his ministers and friends, saying, 'Eat
ye, with me, all these fruits of excellent taste brought by the
ascetics.' And then moved by fate and the words of the Bisbij
the king, with bis ministers, entertained the desire of eatmg
those fruits. And the particular fruit, within which Takshaka
was, was eaten by the king himself. And when he was eating
•the fruit, there appeared, O Saunaka, in it an ugly insect,
of shape scarcely discernible, of eyes black and color as copper.
And the formemost of kings, taking that insect, addressed
ilis councillors, saying, 'The sun is setting ; to-day I have no
more fear from poison. Therefore, let this insect becoming
as Takshaka, bite me, so that my sinful act be expiated
and the words of the ascetic rendered true. ' And those
(Sottncillors also, impelled by fate, approved of that speech.
And then the monarch smiled, losing his senses, his honr
having come. And he quickly placed that insect on his neck.
And as the king was smiling? Takshaka, who had (in the form of
that insect) come out of the fruit that had been offered to the
king, coiled with his own body, round the neck of the monarch.
And quickly coiling round the king's neck and uttering a
tremendous roar, Takshaka, the lord of snakes, then bit the
^protector of the earth. "
And so ends the forty-third Section in tbe Astika of the
"Adi Parva.
Section XLIV;
( Astika Parva continued. )
Sauti said, " And the councillbrs beholding the king in the
coils of Takshaka, became pale with fear, and tliey all wept
in exceeding grief. And heariiig the roar of Takshaka, the
ministers all fled. And as they were flying away in grea'fc
grief, they saw Takshaka, the king of snakes, that wonderful
of serpents, coursing through the blue sky like a lotus-colored
stareak, very much looking like the vermeil-colored line on a
woman's crown dividing in the middle the dark masses of
her hairi
"And the mansion in which the king was, biased up with
Takshaka's poison. And the king's counicillors on beholding it
fled away in alt directions. A^id the king himself - fell* down
as if struck with lightning..
" And when the k-ijjg was fairly laid low- by Takshaka's
poison, the councillors of the monarch, with the king's priest
— a holy Brahmana, performed all his last rites. And all th"e
citizens assembling together made the minor son of the de-
ceased monarch their king. And the people called- th«ir new
king, that slayer- of aU enemies, that hero of the Kuru race,
by the name of Janamejaya.- And that' excellent of monarobs,
Janamejaya, though a child; was wise in mind. And with his
councillors and priestj tlie-eklest son of that bull amongst
the KuruS) ruled bis kingdom like his heroic great-grand-father
( Yudhish-thira. ) And then the ministers of the youthful
monarch' beholding that he could now- keep his enemies in
check, went to Suvarnavarmana, the king? of Kasi (Beneras)
and asked- him bis daughter Vapa&htama for-a bride. And
the king of Kasi, after due- inquiries- bestowed with ordained
rites his daughter Vapushtama on the mighty hero of the Kuru
race. And the latter' receiving his bride became exceedingly
glad. And l>e gave not his heart' at any time to any other
woman. And gifted with great energy, he wandered, in pur-
suit of pleasure, with a cheerful heart, on expanses of water
aod amid- woods and flowery fields. And that first of monarchs.
132 MAHABHABATA.
passed bis time in pleasure as Pururava »f old did on receiving
the celestial damsel Urvasi. And the fairest of the fair, the
damsel Vapuahtaiaa too, devoted to her lord and celebrated for
Ler beauty, bavirtg gained a desirable busband, pleased bim by
the excess of ber affection dariag the period be -^peut in
the pursuit of pleasure."
And so ends the forty-fourth Section iu the Astika of the
Adi Farva,
Section XLV.
/ Astihct Parva comtHnued. )
Meanwhile, the great ascetic Jaratkaru wandered ovier tBe
whole Esirth making the plffce where evening fell bis h&m^
for the night. And gifted with ascetic power, 'he roaihed,
practising various vows difficult of being pra&^ised hy, the in-
ina'tulre, 6.iiA bathing also in various sacred waters. And the
'Muni had air alone for bis food, and was free fisomthe desirfe of
worldly ebjoyment. And be became daily emaciated add grew
lean-fieshed. And he saw one day the spirits of his. ancestors
hangitig with beads downward in a hold, by a cord ol jtirawi
roots having one only thread entire. And that single thread
even was being gradually eaten away by a lafge rat dwelling ib
that hole. And'the pitris in that hole were without food, emSi-
ciated, pitiable, and eagerly wishing for their ^Ivatioti. And
Jaratkaru approaching the pitiable ones, hitosfelf in httmble
guise, asked them, 'Who are ye hanging by this coird c£ virana
roots ? The single weak root that is still l^ft in this cord of
"virana rodts already eaten away by the rat dwelling in this
hole, is itself being gradually eaten away by the rat with his
'Bhatp teeth. The little that remains of that single thread will
soon bfe cut away. It is clear ye shall tlien fall down into
this pit with faces downwards. Seeing ye with faces down-
wards, and overtaken by this great calamity, my pity hath
been excited. What good can I do to ye ? Tell me quickly,
whether this calamity can be relieved by a fourth, a third,
oueveu with a half of this my asoeLioism, 0 relieve youe"
API PASTA.
133
selves witb even tbe wbo3e of ray aseeticismv 'I o&Hsent tf>
all this. Do ye aa ye please f
'' And the pHris said^ ' Venerable Breekmmhoiri'iit, thoa
'desirest of relieving as I But, foremost &f Birahmitnlaa, tboit
canst not diapel oar afflicti&ft by thy toceticism. O child, O
thou first of speakers, w« too have the fruits of our asci^fcieiaBU
But, O Brahmana, it is for the loss of children that we are fen"-
iug down into the "unholy hell I The Grand-father hjaoiiiself hath
'said, that a son .is a grefat merit. Prone aS we are in this hols,,
our ideas are no longer clear ; therefore, O child, we fencwitJiee
not, although thy manhood is w^l-iknown on eaitth. Venearable
thou art and of good fortune^ who thus from kindinesa grieresli
for us worti)y of pity and greatly afflicted. O Brahmana, Jisten,
who we are.
" ' We are Bishis of the Yayawara sect, of rigid vows.
And, O Muni, from loss of ;children, we have fallen down &oh»
a sacred region. Our severe penances liave not been destroyed ;
"weihavea thread yet, But we have one only thread now.
But it matters littlte whether he *s or »s not. Unfottttnate a^'
we are, we have a thread in one known as Jaratkaru. The
unfortunate one ha§ crossed ;tbe Vedas and the Vedangas and,
has adopted asceticism alone. Of soul under complete contirol,^
of desires set high, observant of vows, and deeply engaged in
ascetic penances, by him, from temptation of the merits of
asceticism, have we been reduced to this deplorable state.
He hath no wife, no son, no relatives. Therefore do we hang
in this hole, our consciousness gone, like men hjaving none to
take care of us. If thou meetest him, O tell him, /from thy
kindness to ourselves, — ^Thy pitris, in sorrow are hanging with
faces downwards in a hole. Holy one, take to wife and beg^t
childrea- O thou of ascetic wealth, thou art, amiable pnp,
the only thread that remaineth in the line :of thy ancestors.-^
O Brahmana, the cord of virana roots that thou seest we a?e
hanging by, is the cord- representing our grown up race.
And, O Brahmana, those threads of the cord of Virana roots
that thou seest have been eaten aw^y, are ourselves who hajie
been eaten up by Tiiae. This root that thou seest h'ath been
h»l f-eaten ^nd by w;hieb we are hanging in tbis Ijole, is he th*t.
StABAHABA>7A,
hath adopted asceticism alone. The rat that thoubeh oldest
is Time of infinite strength. . And he (Time) ia gradually
weakening the wretch Jaratkaru engaged in- ascetic penances
tempted by the merits thereof, but wanting in prudence and
Jieart. O- thou excellent one; hia ascetieism eantiot save us.
Behold, our roots being torn, cast down from higher regions,
deprived of consciousness by Time, we are going downwards
like sinfwl wretches ! And upon our going- down into this
hole with all our relatives-, eaten up- by Time even he shall
sink with us into belt O childj- whether it is asceticism,
or sacrifice, or whatever else there be of very holy acts,
everything is inferior. These cannot count with a son-. 0
ehild^ , having seea all, speak unto, that Javatkaru of ascetic
wealth. Thou shouldst tell him in detail everything that
thou hast beheld. And, O Brahmana, from thy kindness to-
wards ourselves, thou shouldst tell him all that would induce
Lim to take a wife and beget children. Amongst his friends,,
or of our own race, who art thou, O excellent one, that thus
grieveth for us all like a frigid ? We wish. to. hear who thou
art that stayest. here.' "
And so ends., the forty -fifth Section in the Astlka of the
Adi Parva.
Section XLVI.
(AstiJea Parva continued.)
Sauti said, " Jaratkaru, bearing all this, became excessively
Borry. And from sorrow he spake unto those pitris in worcfe-
obstructed by tears. And Jaratkaru said, ' Ye are even my
fathers and grand-fathers gone before me. Therefore tell me-
what must I do for your welfare. I am that sinfcil son of
yours, — Jaratlsjuru ! Punish me of sinful deeds and worthless
as I am. '
" And the pitris replied, saying, 'Osoo, by good fortuije
hast thou arrived at this spot in the course of thy rambles. 0
Brahmana, why hast thou not taken a wife V
" And Jaratkaru said, ' ye pitris, this desire hath always
existed in my heart that I would, with vital, seed drawn sp.
■ ADIPARVA. ' fSS
cairy. this- body to the other world. My mind biath heett
possessed with the idea that I would not take a 'wife. Blit ye
grand-fathers, having seen ye hanging' like birds, I have
diverted my mind from the Brahmccchar.ya mode of life. I
will truly do what ye like. I will certainly marry, if ever I
get a maiden of my own name, 1 shall accept her who shall,
bestowing herself of her own accord, be as alms unto mfe,
and whom I shall not have to maintain. I shall marry if I
get such a one; otherwise, I shall not. This is the truth, ye
grand-fathers ! And the offspring that will be begot in her
shall be your salvation. And, ye pitris of mine, ye shall
live for ever in blessedness and without fear of fall.'"
Sauti continued, " And the Muni having said so unto the'
PitHs, wandered over the earth again. -And, 0 Saunaka, old as
he was, he obtained not a wife. And he grieved much that
he was not successful. But directed (as before) by his ances-
tors, he continued the se&roh. And going into the forest he
wept loudly in great gri6f. And having gone ibto the forest,
the wise one, moved by the desire of doing good to his ances«-
tors, said, ' I will ask for a bride distinctly repeating thes'a
words" thrice.' And he said, 'Whatever creatures are here,
fixed and moving, or whatever that are invisible, O hear my
words ! My ancestors, afHicted with grief, have directed me
engaged in the most severe penances, saying, — Marry thou for
the acquisition of a son.^-0 ye, directed by my ancestors, I am
roaming, in poverty and sorrow, over the wide world for wed^
dinw a maiden I may obtain as alms. Let that creature, amongst
those I have addressed, who hath a daughter, bestow her oft
myself roaming on all sides ! Such a bride who is of the same
name with me, to be bestowed on me as alms, and whom
besides I shall not maintain, O bestow On me!' Then
those snakes that had been set on Jaratkaru, ascertaining this
his inclination gave information to Vasuki. And the king of
the snakes hearing their words, taking with him that maideft
decked with ornaments, went into the forest unto that Rishi.
And, 0 Brahmana, Vasuki the king of the snakes, having
gone there, offered that maiden as alms to that high-souled
Xiishi. But the Rishi did- not at once accept her. And the Rishi
IBS MAHASB^altA;
tliinking her not to Ise of the same name with himself, and the
queiSbion of her BaaintenaiBce also being unsettledl, reflected
for a few moments, hesitating to accept her. And then, O
Bon of Bbrigu, he asked Vasuki the maiden's name, and also
aaid unto him, ' I shall not maintain her.' "
And so ends the forty-sixth Section in the Astika of the
JtdtBarva,
Section XtVII
f Astika P&mjd continM^. )
Sauti said, "And then Vasuki spake unto the Rishi Jawit*
kaKi ' the!5e'"words :— ' 0 best of Btahmanas, this maiden is
<>f £he same name with lihee. She is my sister and hath ascetic
Msetit. 1 Vill maintffin thy wife ) accept of her. O thou of
ascitic wealth, I shall protect her with all my ability. And
© t^ou foremost of great Munis, she hath feeett reared by me
forth'eef And the Rishi replied, 'This is appointed between
us that I shall liot maintain her : and she shall not do aaght
that I do not like. And if she do, I leave her." "
, ^anti continued, "And when the iSnake had pitomised, say-
ing', * I shall maintain my sister,' Jaratkaru then went to
the snake's home. Then that first of mawfra>-knowing Brah-
fiianas, observant of rigid vows, tie virtuous and vetepin
ascetic, look her hand presented to hira with ordained ma'rdms.
Andtacking his bride with him, adored by the great Rishis, he
then ent&red the delightful chamber set apai't for him by
the king of the snakes. And in that chamber was a bed-
stead covered with very valuable coverlets. And Jaratkaru
lived there with his wife. And the excellent Eishi made an
lippointnieBt with his wife, saying, ' Nothing must 'ever be
done or said by thee that is against my liking. And upon thy
iSoing any such thing I would leavis thee and no longer continue
in thy house. Take these words that have been spoken by me.'
" And then the sister of the king of the snakes, in great
, tinxiety and grieving exceedingly^ spake unto him, saying, 'Be
it so.' And moved by the desire of doing good to her rela-
tives, of unsullied reputation) she then began to attend upbn
ADIPARVA. 337
%fev lord with the wakefulness of the dog, the tinaidily of the
deer, and knowledge of signs possessed by the crow. And the
sister of Vasuki, one <Iay, when her season tirrivBd, approached,
after bath according to the custom, her lord the great Muni.
And she conceived, and the being conceived Tvas like unto a
flame, possessed of excessive energy, and resplendent as Sxe.
And he grew like the moon in the lighted fortnight.
" And one day, within a short time, Jaratkaru of great
fame, placing his head on tlie lap of his wife, slept, looking like
one fatigued.' And as he was sleeping, the sun entered his
chambers in the western mountain. And, O JBrahmana, as the
day was fading, she, the excellent sister of Yasuki,. became
thoughtful, fearing the loss of her husband's virtue. And she
thou'ght., 'What is proper for me now to do? Shall I wake
Viy husband or nob ? He is both exacting and punctilious in
his religious duties. How can I so act as not to offend ? The
alternatives are his anger and the loss of virtue of a virtuous
man. The loss of virtue is tlie greater of the two evils, I ween.
Again, if I wake him, he will be angry. But if twilight
passeth away, he shall certainly sustain loss of virtue.'
" And, having resolved at last, the sweet- voiced Jaratkaru,
the sister of Vasuki, then spake softly unto that Eishi res-
plendent with his ascetic devotions, and lying prostrate like
a flame of fire. ' O thou of great good fortune, awake, the
Bun is setting ! O thou of rigid vows, thou illustrious one,
adore the twilight after touching water ! The time for the
evening homa hath come. Twilight, 0 lord, is even now
gently covering the western side ! '
'• And the illustrious Jaratkaru of great ascetic merit, thusi
addressed, spake unto his wife these words, his upper lip qui-
vering in anger. ' Thou amiable one of the Naga race, thou
hast insulted me. I shall no more abide with thee, but shall
go whithersoever I came from. 0 thou of beautiful lower limb,
■ I believe in my heart that the sun hath not power to set
in the usual time, if I am asleep. An insulted person should
never live where he hath met with the insult, far less should
I — a virtuous person, or those that are like me !' And Jaratkaru,
the sister of Vasuki, thus addressed by her lord, began to
8
5[38 ISA'HiBHA'RATa.
quake with terror, anfl she spake unto him, sayings, ' 0
Brahmana, I have Hot waked thee from desire of insult ; but
I have done it so that ^thy daily rites may not he passed over
•unperformed. '
" And the Rishi Jaratkaru, great in ascetic merit, possessecJ
with anger and desirous of forsaking his spouse, thus address-
ed, spake unto >his wife, saying, ' O thou fair one, never have
I spoken a falsehood. Therefore, go I shall. ' This was also
the appointment between ourselves made by me with thee.
Amiable one, I have passed the time happily with thee. And,
G fair one, tellthy brother when I am gone that I have left
thee. And upon nay going away, it behovetk thee not to
Ijrieve for me. '
' " Thus addressed, Jaratkaru, the fair sister of Vasuki, of
'ftmltless features, steeped in anxiety and sorrow, having mus-
tered sufficient caurage and patience, though her heart was
quaking yet, then spake unto the Rishi Jaratkaru. And her
words were oibstructed with tears and her face was hueless with
fear. And the palms of her hands were joined together; and
her eyes were bathed in tears. And she said, 'It behoveth
thee not to leave me without faiilt. Thou art ever in virtue's
ways ? I too have been in th« same path, with heart fixed
©n the good of my relatives. And, O best of Brahmanas, the
|)urpose for which I have been bestowed on thee hath not
been accomplished yet. Unfortunate as I am, what shall
Vasuki say unto nae ?'- And, O excellent one, the offspring
desired of thee by my relatives afflicted by a mother's curse,
■doth not yet appear ! The welfare of my relatives dependelh
6n the acquisition of an offspring from thee !' And in order
that my coiinection with thee may not be fruitless, 0 illustri-
ous Brahmana, moved by the desire of doing good to my race
do I entreat thee ! And, 0 excellent one, high-souled as thou
art, why shalt thou leave me who am faultless ? This concep-
ition of mine is as yet indistinct.'
" Thus addressed, the Muni of ascetic merit then spake
unto his wife, Jaratkaru, these words that were proper and
suitable to the occasion. And he said, ' O thou fortunate one,
the being thou hast conceived^ even like unto Agni himself,
ADirPAUVA. 139-
K a Risbi of soul highly virtuous, and a master of the Vedas
and the Vedangas. '
" And having said so, the great Rishi Jiaratkaru, of virtu-
ous soul, went away, his heart firmly fixed on practising again
the severest of penances. "
And so ends the forty-seventh Section in^the Astika of the
Adi Parva.
Section XLVIII
(Astika Parva continued.)
Sia,uti saidj " 0 thou of ascetic wealth, as soon as her tord
left her, Jaratkaru went to her brother. And she told him
everything as it transpired. And the first of snakes, hearing
the calamitous news, spake unto his miserahle sister, himself
more miserable still.
"And he said, ' Thou knowest, amiable one, whafthepur-
jpose of thy bestowal, what the reason thereof. If from that,
for the welfare of the snakes; a son be born, he of energy
shall save us all from the snake sacrifice ! The Grand-father
bad saidv so of old in: the midst of the gods. 0 thou fortunate
one, hast thou conceived from thy- union with that best of
Rishis ? M.y heart's desire is that my bestowal of thee on that)
wise one may not be fruitless. Truly, it? is not proper for me
to ask thee about such a business. But from the gravity of
•that business do I ask thee. Knowing also the obstinacy of
thy lord ever engaged in severe penances, I shall not> follow
him, for he may curse me. Tell me in detail all that thy
lord, O amiable one, hath done, and extract the terribly
afflioting dart that is implanted, from a long time past, in
my heart.'
" Jaratkaru^, thus addressed, consoling Vasuki, the king of
the snakes, artlengh replied, saying, ' Asked by me about offs-
pring, the bigh-souled and mighty ascetic said — There is, and
then he went away. I do not remember him- to have ever before
spoken even in jest aught that is false. Why should he, O
king, speak a falsehood at such a serious occasion ? He said,—
Thou shouldst not grieve, 0 daughter of the snake-race, wifh
1405 KAHAEHAKATA,
re^Ed ta- the purpose of our union r A son sball be born t9
tliee, resplendent as the blazing sun.— O brother, having said
tliis to me, my husband of ascetic wealth hath gone away.
!Hiere&re let this great grief abiding in thy heart disappear.' "
Sauti continued, '* Thus addressed, Vasuki, the king of the
snakes, accepted those words of his sister, and in great joy
said, 'Be it so.' And the best of snakes then adored his
uterine sister with his best regards, gift of wealth, and fitting
adorations. Then, O best of Brahmanas, the embryo gifted
with great energy and of great splendour, began to develop,
like the moon in the heavens in the lighted fortnight.
" And in due time, the sister of the snake, O Brahmana,
gave birth to a son of the splendour of a celestial chHd, and
the reliever of the fears of hi& paternal ancestors and mater-
nal relatives; And the child grew up there in the house of
the Idtt" of the snakes. And he studied the Vedas and the
Vedangas with the Muni Chyavana the son of Bhrigu. And
tliough. but a boy,, his vows were rigid. And he was gifted
-with ^reat itttelligence, and with the several attributes of virtue,
knowledge, freedom from the world's indulgences, and saintli-
nrss. And the name by which he was known in the world was
As^hx. And he. was Icnown by the name of Astika (whoever
is} because his father had gone to the woods, saying. There is,
when he was within the womb. And though but a boy lie had
great gravity and intelligence. And he was reared with great
care in the palace of the king of the snakes. And he was like
the illustrious lord of the celestials, Mabadeva of the golden
form, the wielder of the trident. And he grew up day by
day, the delight of all the snakes. "
And so -euds the forty-eighth SectioQ in the Astika of
the Adi Farva.
SEcrroF XUX.
f Astika Parva, continued, )
Saunaka said, " Tell me again in detail all that king Jana-
mcjriya had aaked his miaistera about his father's asccusioa to
huaven.^*"
ADIPAKVA. 141
Sauti said, " 0 Brahroana, hear all that the kino; asked his
ministers, and all that they said about the death of Parikshita;
" Janamejaya asked, ' Know ye all that befell my father ?
'How also the famous one, in time, meet with his death ? Hear-
ing from ye the incidents of my father's life- in detail, I shall
ordain something if it be for the benefit of the world : other-
wise I shall do nothing. *
"And the ministers replied, 'Hear, 0 monarch, what thoii
askest, — an account of thy illustrious fether'a life, and how
also that king of kings hath gone on his final journey. Thy
father was virtuous, and liigh-souled, and the protector of his
people. And hear how he of high soul conducted himself on
earth. Like unto an impersonation of virtue and justice-,
the monarch, cognisant of virtue, virtuous'ly protected the four
orders, each engaged in the practice of their specified duties.
Of incomparable prowess, and blessed with fortune, he pro-
tected the goddess Earth. He had none who hated him and
he himself hated none. Like unto Prajapati (Brahma) he
•was equally disposed to all creatures. And, 0 monarch,
Brahmanas and Kshetrias and Vaisyas and Sudras, all engaged
contentedly in the practice of their respective duties, were
impartially cherished by that king. Widows and orphans, the
maimed and the poor, he maintained. Of handsome features,
he was unto all creatures like another ^homa (Moon.) Cherish'-
ing his subjects and keeping them contented, blessed with
good fortune, truth-telling, of severe prowess, he was the
disciple, in the science of arms, of Sharadwat (Kripacharya.)
And, O Janamejaya, thy father was dear unta Goviuda-!
Of great fame, he was loved by all men. And he was born
in the womb of Uttara when the Kuru race was almost
extinct. And, therefore, the mighty son of Saubkadra (Abhi-
manyu) came to be called Parikshita (born in an extinct
line.) Well-versed in the interpretation of treatises on the
duties of kings, he was gifted with every virtue. Of passions
under complete control, intelligent, possessing a retentive
memory, the practiser of all virtues, the conqueror of the
six passions, of powerful mind, excellent over all, and fully
•acquainted with the science of morality and political coii-
verse, thy father ruled over these subjiccts for sixty years. And-
he then died making all hia subjects deeply sorry. Atxi
after him, O first of men, thoa hast acquired this hereditary
sovereignty of the Kurus, for the last thousand years. Thou,
hast been installed while a child and art protecting every
creature . '■
" And Janamejaya said, ' There hath not been born in our
race a kin^ who hath not sought the good of his- subjects or
been laved by them. Behold especially the conduct of my
grand-fathers ever engaged in grand aehievementes. How did
my father, blessed with so , many virtues, receive his death f
Describe everything to me as it fell out. I am desirous of
hearing it from ye T "
Sauti continued, " And thus directed by the monarcly
those councillors, ever solicitous of the good of the king, tol(|
him everything exactly as it fell out.
" And the councillors said, ' O king, that father of thinej,
the protector of the whole Earth,, the foremost of all obedient
to the injunctions oithe . shasttas, became addicted to thf
sports of the field, even as Pandu of mighty arm and th^
first of all bearers of the bow in battle. And he made over
to us all the affairs of state, from the most trivial to the mos^
inportant. And one day, going into the forest, he pierced a
deer with an arrow. And having pierced i^ he followed it
quickly on foot into the deep woods, armed with sword and
quiver. But thy father c&uld not come upon the lost deer. Sixty
years of age and decrepit, he was soon fatigued and became
hungry. And he then saw in the deep woods an excellent Rishi.
And the Rishi was then observing the vow of silence. And the
king asked him, but though asked he made no reply. And
the king, tired with exertion and hunger, suddenly became
angry with that Rishi, sitting motionless like a piece of woqjl
in observance of his vow of silence. And the king knew not
that he was a. Muni observing the vow of silence. And being
under the control of anger thy father insulted him. And, 0
excellent one of the Bharata race, the king, thy father, tailing
up from the ground with the end, of his bow a dead snakQ,
placed it on the shoulders of that. Muni of pure soul. Bwt tbs
ADl PARVA. • 143
Muni Spake not a ward good or bad and became' not angry.
And he continued in tli« same posture, bearing tlie dead
snake. "
' And so ends the forty-ninth Section in the Astika of the
Adi Parva.
Section L.
( Astika Parva continued,. )
Sauti continued, " And the ministers said, ' The king of
Ikingg then tired with hunger and exertion, having placed the
snake upon the shoulder of that Muni, wended back to his capi-
fel. The Rishi had a son, born of a cow, of name Sringi.
And he was widely known, of great prowess, excessive energy,
iind very wrathful. And going to his preceptor he was in the
habit of worshiphing him. And commanded by him' he was
"Returning home, when he heard from a friend of his about the
insult to his father by thy parent. And, O tiger among kings,
he heard that his father, without having committed any fault,
was bearing, motionless like a stake, upon his shoulder a dead
snake placed thereon. And, 0 king; the Rishi, insulted by thy
father, was severe in ascetic penances, (he foremost of Munis,
the controller of passions, pure, and ever engaged in wonder-
ful acts. And his soul was enlightened with ascetic penances,
and his organs and their functions were under complete control.
And his practices and his speech were both handsome. And
he was contented and without avarice. And he was without
meanness of any kind and without envy. And he was old and
in the observance of the vow of silence. And he was the refuge
whom all creatures might seek in distress.
" And such was the Rishi insulted by thy father ! And the
son of that Rishi in wrath cursed thy father. And though
young in years, the powerful one was old in ascetic splendour.
And g^peedily touching water he spake, from anger and burning
as it were with energy, these words in allusion to thy father : —
^Behold the power of my asceticism ! Directed by my words,
the snake Takshaka of powerful energy and virulent poison,
shall, within seven nights 'hence, burn with his poison, the
[44 MAHAHABATA,
wretch that hath placed the dead snake upon my unoffending
fother !' And having said this, he went to where his father
was. And seeing his father he told him of his curse. And
that tiger among Rishis thereupon sent to thy father a disciple
of his, named Gourmukha, of amiable manners and possessed
of every virtue. And. having rested awhile (after arrival at
court) he told the king everything,, saying in the words of
his master, ' Thou hast been cursed, O king, by my son.
Takshaka shall burn thee with his poison : therefore, O king,
be careful.' And, 0 Janamejaya, hearing those terrible words,
thy father took every precaution against the powerful snake
Takshaka.
"'And when the seventh day had arrived, the Brahmana
Eislii, Kasyapa, desired to come to the vicinage of the monarch.
But the snake Takshaka saw Kasyapa, And the prince of
jsnakes spake unto Kasyapa without loss of time, saying, —
Where dost thou go so quickly, and what is the business after
which thou goest ? — And Kasj'apa replied, saying, — 0 Brah-
mana, I am going whither king Parikshita, the best of the
Kurus, is. He shall to-day be burnt by the poison of the
snake Takshaka. I go there quickly in order to cure him,
in fact, in order that, protected by me, the snake may not bite
him to death. — And Takshaka answered, saying, — Why dosb
tliou seek to revive the king to be bitten by me? I am that?
Takshaka. 0 Brahmana, behold the wonderful power of my
poison ! Tliou art incapable of reviving that monarch when'
bit by me. — And so saying, Takshaka, then and there, bit a lord
of the forest (banian tree.) And' the banian, as soon as bill
by the snake, was converted into ashes. But Kasyapa, O king,
revived the banian. And Takshaka thereupon tempted him^
saying,-^Tell me thy desire. And Kasyapa too, thus addressed,
si)ake again unto Takshaka, saying, — I go there from desire of
wealth. And Takshaka, thus addressed, then spake unto the
high-souled Kasyapa in these soft words : — 0 sinless one, receive
thou from me more wealth than what thou expectest from that
monarch, and go back thy way. — And Kasyapa, the foremost
of bipeds, thus addressed by the snake and receiving from.
Takshaka as much wealth as he desired, wended back his way^
ADI PAnVA. 145
'''Arid on Kagyapa wending back his way, Takahaka,
approaching in disguise, burnt with the fire of his poison thy
virtuous fatlier, that first of kings, then staying in his mansion
with all precautions. And after that, thou hast, O tiger among
men, been installed (on the throne.) And, O best of monarchs,
we have thus told thee all that we have seen and heard, cruel
though the account be, And hearing all about the discomfit-
ure of the monarch thy father, and of the insult to the Kishi
Utanka, appoint thou that which should follow.' "
Sauti continued, "And king Janamejaya, that punisher
of eneriiies, then spake iinto all his ministers. And he said,
' Whence have ye learned all that happened unto that baniaa
f educed to ashes by Takshaka, wonderful as it is, which waa
subsequently revived by Kasyapa ? Assuredly, my fathec
could not have died; for the poison could have been neutra-
lised by Kasyapa with his Tnantras. The worst of snakes, of
sinful soul, thought -vi^ithin his mind that if Kasyapa would
revive the king bit Isy him, he, Takshaka, would be an object)
of ridicule in the world owing to the neutralisatioa of hia
poison. Assuredly, having thought so, he pacified the Brah-
mana. I have devised a way, however, of inflicting punish-
ment upon him. I like to know, however, how have ye seen
"or heard what happened in the deep solitude of the forest, —
the words of Takshaka and the speeches of Kasyapa. Having
known it, I shall devise the means of exterminating the snake
race. '
" And the ministers said, ' Hear, 0 monarch, of him who
told us before of that meeting between the foremost of Brah;
manas and the prince of snakes in the woods. A certain per-
son, O monarch, had climbed on that tree containing some dry
branches with the object of breaking them for sacrificial fuel.
He was not perceived by both of the snake and the Brahmana.
And, 0 king, that man was reduced to ashes along with the
tree itself. And, d king of kings, he was 'revived with the
tree by the power of the Brahmana. That man — a Brahmana'a
jnaenial-^— having come to us represented fully everything as it
happened between Takshaka and the Brahmana. Thus have
JWe told thee, 0 king, all that we have seen and heard. . And
tit THAHA BHAHATA.
'having heard it, O tiger among kings, appoint that 'Whidk
should follow.'"
Sauti continued, " And king Janamegaya, *harving listeneel
'to the words of his ministers, afSicted with ginei, began to
weep. And the monarch began to squeeze his hands. And
the lotus-eyed king began to exhale long and hot sighs, and
shed tears wifh his two eyes, and shrieked aloud. And possesseel
with grief and sorrow, and shedding copious tears, and touch-
ing water according to the form, the monarch spake. And
Reflecting for a moment, as if settling something in bis Mind,
the angry monarch, addressing all his ministers, said these
words: —
' I have heard your account of my father's ascension to
heaven. Now know ye what my fixed resolve is. 1 conceive,
jio time must be lost in avenging this injury upon the wretch
Takshaka that hath slain my father. H^hath burnt my fathet
making Sringi only a secondary cause. From malignity alone
he made Kasyapa return. If that Brahmana had arrived, my
father assuredly would have lived. What would he have lost
if the king had revived by the grace of Kasyapa. and the pre-
cautionary measures of his ministers ? From ignorance of the
effects of my wrath, he prevented Kasyapa — that excellent of
Brahmanas and whom he could not defeat, from coming to my
father with the desire of reviving him. The act ©f aggression
is great of the wretch Takshaka who gave wealth unto that
Brahmana in order that he might not revive the king. I must
mow avenge on my father's enemy to please myself, the Rishi
tUtanka, and ye all." "
And so ends the fiftieyth Section in the Astika of th«
Adi Parva.
•Section LI. ,
(Astika Parva continued.)
Sauti said, " King Janamejaya having said so, his minis'
ters expressed their approbation. And the monarch then ex-
pressed his determination of performing a Snake-sacrifice,
And the lord of the Earth — that tiger of the Bharata race-''
ADlPARVAi t^T
•^e son of Parikshitaj then called his priest and Ritwijas ; and
accomplished in speech, he spake unto them these words relative
to the accomplishment of his- great task:— 'I must avenge on
the wretch TaksBaka who hath slain my father. Tell me what
must I do. Do ye know any act by which I' may cast into*
the blazing fire the snake Takshaka with his relatives ? I
desire to<bui'n that wretch even as he of yore had burnt by
the fire of his poison my father. '
" And- the chief priests answered, ' There is, O king, a
great sacrifice for thee devised by the ■ gods themselves. It is
known as the snake-sacrifice, and is read of in the Purana. O
king, thou art alone the accomplisher of itj and no one efee.
Men vers&d in the Furanas have told us, there is such a
sacrifice.' "
Sauti continued, " Thus addressed, the king, O excellent
©ne, thought Takshaka to be already burnt and~ thrown into
jbhe blazing mouth of the eater of the sacrificial butter. The
fcing then spake unto those Brahmanas versed in mantras, 'I
shall make preparations for that sacrifiee. Tell me the things
ithat are necessary.' And the king's Ritwijas then, 0 excellent
Brahmana, versed in the Vedas and wise in knowledge, mea-
sured, according to the shast¥as, the land for the sacrificial
platform; Atid the platform^ was decked with much valiiable
wealth and' with Brahmanas. And it was fuir of wealth andh
paddy. And the Ritwijas sat upon it at their ease. And after
the sacrificial platform had been thus constructed according
to the rule and as desired, they then installed the king in the
snake-sacrifice for the attainmentr of its object. And before the
eommencement of the- snake-sacrifice that* was to, come, there
occurred this- very important incident foreboding obstructioa.
to the sacrifice. For when the sacrificial platform was being
eonstructed, a professional builder of great intelligence and
well-versed in the knowledge of laying foundations, a Suta
by caste and acquainted with the Puranas, said, 'The soij
upon which and the time at which- the measurement for the
sacrificial platform hath been made, indicate that this sacrifiee
will not be completed, a Brahmana becoming the reason there-
of,' Healing this, the king, before his iastallation, gaVig
orders to his gate-keepers not to admit anybody "without hi^
knowledge. ''
And 80 ends the fifty-first Section in the Aslika of th^
Adi Barva,
Section LII.
( Astika Parvcb continued. )
Santi said, "The Snake-sacrifice then c&mmenced. according
to due farm. And the sacrificial priests, competent in their
respective duties according to the ordinance, clad in black
garments and their eyes red from contact with smoke, poured
clarified butter into the blazing fire, uttering proper mantrast
And causing the' hearts of all the snakes to tremble with fear,
they poured clarified butter into the mouth of Agni uttering
the names of the snakes. And the snakes thereup^it begam
to fall into the blazing fire, benumbed and piteously calling
upon each other.' And swollen arid breathing hard, and twin-
ing each other with their heads and tails, they came in large
numbers and fell into the fire. The white, the. black, the
blue, the old, and the young, all fell alike into the fire, uttering
various cries. Tiibse measuring a cross, and those measuring
nyojana, and those of the measure of a goka<ma, fell con-
tinuously with great violence into that first of all fibres. And
thus hundreds^ and thousands, and ten thousands and hundred
thousands of snakes,' deprived of all control over their limbs>
perished on that occasion. And amongst those that perished,
there were some that were like horses, others like the trunks
of elephants, aiid others of huge bodies and strength like
maddened elephants. Of various colors and of virulent poison,
terrible and looking like maces furnished with iron spikes, of
great strength, ever inclined to bite, the snakes aflElicted with
.their mother's curse, fell into the fire.
And so ends the fifty-second Section in the Astika of the
AdiPaiva.
Section LIII.
( Astiica Farvd continued:. )
Saunaka asked, ^' What great Eishis became the Ritwijas!
in the snake-sacrifice of tbe wise king Janamejaya of the
Paodava line ? Who also became the Sadasyas in that terri^
We snake-sacrifice, so frightful to the snakes> and begetting
such sorrow in them ? It behoveth thee, 0 child, to describe
all these in detail, so that, 0 son of Suta, we may know who
were acquainted with the ritual of the anake-saerifice ! "
Sauti answered, "J shall recite the names of those wiqq
ones who became that monarch's Ritwijas and Sadasyas. J£h^
Brahmana, Ohanda-vargava, became the Hatain that sacri-
fice. He was of great repijtation, and was -born in the race o£
Chyavana and was a Brahmana, foremost of those acquainted
with the Vedas. Tbe learned old Brahmana, Kautga,'.became the
Udgata (the chaunter of the Vedic hymns.) Jaimini bec9.m^
the Brahma, and Saranga-rava and Pinga,l,a became the Adhwdr-,
yus. Vyasa with his son and disciples, Uddalaka, Pramataka.
Shetaketu, Pingala, Asita, Devala, Narada, Parvata, Atreya,
KunJo-jathara, tbe Brahmana Kalghata, Yatsya, old Sruta:
srava ever engaged in japa and tbe study of tbe Vedas,
Kobala, Deva-sarma, Maud-galya, Sama-saurava, these, and
many other Brahmanas who had crossed the Vedas, became th^
Sadasyas in that sacrifice, of the son of Parikshita.
" When the Ritwijas in that Snake-sacrifice began to pour
clarified butter into the fire, terrible snakes, striking fear unto
every creature, began to fall into it. And the fat and the marrow
of tbe snakes thus falling into the fire began to flow in rivers.
And tbe atmosphere was filled with an insufferable stench
owing to tbe incessant burning of tbe snakes. And cries also
were incessant of the snakes fallen into the fire and of those
in the air abbut to fall into it.
" Meanwhile, Taksbaka, the prince of i^nakes, as soon as
he heard that king Janamejaya was installed in the sacrifice,
went to tbe palace of Purandara. And that best of snakes
having represented all that had taken place, sought in terror
150 SlAHABHARATii
the protecfclon of Indra after having acknowledged his fau%
And Indra, gratified, thea-told hiim, 'Thou prince of snakes^,
Takshaka, here thou has-t no- fear from that Snake-sacrifice^
The Grand- fatheif was pacified by m« for thy flake.. Therefore,
thou hast no fear. Let this fever of thy heart be dispelled.' "
Sauti ccHitinu«d, '* Thus encouraged by him, Ihat beat of
SBiakes began to dwell in Sakra's arbode in. j^y. and happiness*.
But Vasuki seeing, thait the snakes were incessantly falliag-
into the fii"©, and- that his fanaJly was reduced ts-cmly a few,
became exceedingly sorry. And. the king of the snakes was;
|iierced with greait grief, and has heart began to» swim. And
jsummoning his sister he spa>ke unto, her, saying, ' 0. amiable-
one, my liiabs are burning aad ] no longer see the points of
the heavens. I am> about to fall down from loss of conscious-^
ivess. My mind is turning, my sight is failing, and my heart
is breaking. Benumbed, I may fall to-day into- that blazing:
fire. This saerifiee- of the son of Parikshita is for the exter-
mination of our race. It is evident I also shall have to go to»
the abode of the king of the dead. That time is arrived, 0»
my sister, on account of whieh thou wert bestowed by me on-
Jaratkaru. O protect us with owr relatives ! Thou best of^
the women of the snake race, Astika shall' p^jt an end to the-
sacrifice that is going on. The Girand-fafcher himself told- me
this of old. Therefore, O child, solicit thy dear son who i*
fully conversant with the Vedas and' regarded even by the old,
for the protection of myself with those dependent on me !' "
And so ends the fifty-third Section in the Astika of tha-
Adi Parva.
Section LIV.
( Aatikm Parva c(yMwwed. }
Sauti said, " Then the snake-dame Jaratkaru, calling her
own son, told him these words according to the directions of
.Vasuki the king of the snakes. ' 0 son, the time is come
for the accomplishment of that object for which I was bestovr-
. ed on thy father by my brother. Therefore do thou wli»t
.should be done, '
ABI PARVA. 151
"" And Aatika asked, ' For what wert thdn, 0 mother, bes-
towed on my father by my uncle ? Tell me all truly so that;
■hearing I may do what is proper.'
" Then Jaratkaru, the sister of the king of the Snakes,
lierself unmoved by the general distress, and ever desirous
of the welfare of her relatives, said unto him. '0 son,-
it is said that tlie mother of all the snakes is Kadru, Knovif
thou for what she cursed in anger her sons ! Addressing the
snakes she said,— As ye have refused to falsify (the color of )
Uchchaisrava, the prince of horses, for bringing about Vinata'a
'bondage according to the wager, therefore, shall he whose
■charioteer is Vayu burn ye all in Janamejaya's sacrifice,. And
'perishing in that sacrifice, ye shall go to the region of unre-
^deemed spirits. — The Grand-father liimself of allthe worlds
Spake unto her wliile uttering this curse — Be it so, and thus
approved her speech. And Vasuki having heard that curse and
■then the words of the Grand-father, sought the protection of
the gods, O child, on the occasion when the amrita was being
churned for. And the gods, their object fulfilled, ihey having
'obtained the excellent amrita, with Vasuki ahead, approached
the Grand-father. And all the gods with king Vasuki, sought
to incline him who was born of the lotus into grace so that
the curse might be made abortive.
'"And the goda said,^-0 Lord, Vasuki, the king of th'e
snakes, is sorry oh account' of his relatives. How may his
SMother's curse prove abortive ?
" 'And Brabma thei-eiipon replied, saying,— Jaratkaru shall
take unto himself a wife of the name of Jaratkaru : the Brah-.
mana born in her shall relieve the snakes,
" 'And Vasuki, the beat of snakes, hearing these'words»
bestowed me, O thou of god-like looks, on thy high-souled
lather a little before the commencement of the sacrifice. And
from that marriage art thou bom of me. That time hatli
'Come. It behoveth thee to protect us from this danger. lis
behove th thee to protect my brother and myself from the fire^
«o that the object— bur relief— for which I was bestowed on
thy wise father may not be unfulfilled, What dost thou thinfe^
Oson?'"
152 MAHABHARATA,
■ Sauti continued, "Thus addressed, Astika said Unto his
mother, 'Yea, I shall.' And he then spake unto the afflicted
Vasuki, as if infusing life into him, saying, ' O Vasuki, thou
best of snakes, thou great being, truly do I say, I shall relieve
thee from that curse. Be easy, G snake ! There is no fea*"
ally longer. I shall strive eamesMy so that . good may come.
Nobody hath ever said that my speech even in jest hath been
false. As to serious occasions I need not say anything. 0
ftncle, going thither to-day, I shall gratify, with words miked*
with blessings, the monarch Janamejaya installed" in th6'
sacrifice, so that, O excellent one, the sacaufice may stop. O
thoTl high-minded one, thou king of the snakes, believe all
that I say. Believe me, my resolve can never be unfulfilled, '
" And Vasuki then aaid, * G Astika, my head swims and
my heart breaks ! I cannot discern the points of the Eairthj
afflicted as I am with a moth«r's curse I'
" And Astika said, ' Thou best of snakes, it behoveth theef
not to grieve any longer. I shall dispell this fear of thine
from t^e blazing fire. This terrible punishment, capable of
burning iik« the fire at the end of the yuga, shall I extinguish*
Nurse not thy fear any longer !' "
Sauti continued, " Then that best of Brahmanas, Astika,
dispelling the terrible fever of Vasuki'a heart, and taking it;
as it were, on himself, wended, for the relief of the king of
the snakes, with speed to Janamejaya's sacrifice blessed with
every merit. And Astika having gone thither, beheld the
excellent sacrificial compound covered with numerous Sadasj/os
of splendour like unto that of the Sun or of Agni. But that
best of Brahmanas was denied admittance by the door-keepers.
And the mighty ascetic gratified them, being desirous of
entering the sacrificial compound. And the best of Brah-
manas,—the foremost of all virtuous men, having entered the
excellent sacrificial compound began to adore the king of in-
finite achievements, the Rihvigas, the Sadasyas, and also the
sacred fire. "
And so ends the fifty-fourth Section in the Astika of the
Adi Parva.
Section LV.
(Astikd ParviX continued.)
Astilca said, " Shoraa and Varuna and Prajapati had per*
formed sacrifices of old in Prayaga. But thy sacrifice, 0 thou
foremost of the Bharata race, thou son of Parikshita, is no6
inferior to any of those. Let those dear to us be blessed !
Sakra had performed an hundred sacrifices. But this sacri-
fice of thine, thou foremost of the Bharata race, thou son of
Parikshita, is fully equal to ten thousand sacrifices of Sakra,
Let those dear to us be blessed ! Like the sacrifice of Yama,
of Harimedha, of king Rantideva, is this sacrifice of thine,
thou foremost of the Bharata race, thou son of Parikshita, Let
those dear to us be blessed ! Like the sacrifice of Maya, of
king- Shashavindu, of king Vaisravana, is this sacrifice of
thine, thou foremost of the Bharata race, thou son of Pariksk-
hita. Let those dear to us be blessed 1 Like the sacrifice of
Nriga, of Ajamida, of the sen of Dasaratha, is this sacrifice of
thine, thou foremost of the Bharata race, thou son of Pariks-
hita. Let those dear to us be blessed ! Like the sacrifice of
Yudhish-thira the son of a god, and of king Ajamida, both
heard even in the heavens, is "this sacrifice of thine, thou fore-
moat of the Bharata race, thou son of Parikshita. - Let thoSe
gdear unto us be blessed ! Like the sacrifice of Krishna (Dwai-
Syana) the son of Sa.tyavati, in which, besides, he himself
was the chief-pries.t, is this sacrifice of thine, thou foremost of
the Bha^ta race, thou son of Parikshita. Let those dear unto
us be blessed ! These (Eitwijas and Sadasyas) that sitting
here make thy sacrifice like unto the sacrifice of the slayer of
Vritra, are of splendour equal to that of the sun. There now
remains nothing for them to know, and gifts made to them
become inexhaustible (in merit.) There is none in the world
equal to thy Ritwija. This has been settled by Dwaipayana
himself. His disciples, becoming RItwij as competent in their
duties, travel over the earth.
In this world of men there is no other monarch equal to
thee ia the protection of subjects, I am ever well pleased witb
154 MAHABHARATA,
thy abstinence. Indeed, thou art either Varuna, or Yama the
god of justice I Like Sakra himself with thunderbolt in
hand, thou art, in this world, the protector of all creatures.
In this earth there is no man so great as thou, and no monarch
who is ihy equal in sacrifice. Thou art like Khatwanga,
Nabhaga, and Dilipa, in prowess like Yayati and Mandhta,
in splendour iequal to the measure of -the sun's, a monarch,
like Subrata Vishma ! Like Vahniki thou art of energy con-
cealed ! Like Vashishta hast thou controlled thy wrath ! Like
Indra is thy lordship ! Thy splendour also shines like that of
Narayana ! Like Yama art tho^ conversant with the judg^-
jnents of justice ! Thou art like Krishna decked, with every
virtue! Thou art *he home -of the good fortune that bebng-
eth tothe Vasus ! Thou art also the refuge of the sacrifices J
In strength art thou equal to Damvodvava ^Indra)! Like
Bama (the son of Jamadagni) art thou conversant with the
\Shastras and arms ! In energy art thou equal to, Aurva and
Trita. Thou inspirest terror by thy looks like Bhagiratha !"
Sauti said, " Astika, having thu^ adored them, gratified
■them all, — the king, the Sadasyas, the Ritwijas, and the sacrir
ficial fire. And king Janamejaya, beholding the signs and
indications manifested all round, addressed them as follows."
And thus ends the fifty-fifth Section iu the Astika of the
Adi Parva.
Section LVL
( Astika Parva continued. )
m
Sauti continued, "Janmejaya said, ^Though this one is
but a boy he speaks yet like a wise old man . He is not a boy
but wise and old do I think. I desire to confer on him a boon,
i'here&re, ye jprahmanas, give me the necessary permission.'
''The Sadasyas said, ' A Brahmana, though a boy, deserves
the respect of kings. He again who is learned does more so.
This boy deserves the fulfilment of every desire from thee, but
not before Takahaka comes with speed.' "
Sauti continued, " The king, being inclined to grant the
Brahmana a boon, said, ' Ask thou the booa.' Th^ Hota, how^
fcDlPARVJU 155
iever, being ratbev displeased, said, ' [Djikshaka hath not come as
yet into this sacrifice. '
" And Janamejaya replied, ' Exert ye to the height of your
■power so that this sacrifice of mine may attain to completion,
and so that Takshakap also- may sooa come here. He is my
enemy.'
"And the Ritwijas replied, 'As the S-hastras declare unto U9,
and as the fire also saith, O monarch, Takshaka is now stay-
ing in the abod« of Indra, afflicted with fear. ' "
Sauti continued, " The illustrious S-uta Lohitaksha also,
conversant with the Puranaa, had said so • before. Asked
-by the king on the present occasion, be again told the monarch,
' Sir, it is even so as the Brahmanas have said. Knowing the
Phranas, I say, O monarch, that Indra hath granted him thia
boon, saying, — Dweirthou with me in concealment, and Agiii
shall not burn thee. — '"
Sauti continued, " Hearing this, the king installed in tha
sacrifice became very sorry and urged the Hota to do his duty.
And as the Hota, with rrmnlns, began to pour clarified butteB
into the fire, Indra himself appeared on the scene. And the
ittustrious one came on his car (in the sky) adored by all ■ the
gods standing around, followed by masses of olouds, celestial
singers, and the several tribes of celestial- dancing-girls., And
Takshaka, anxious with fear; hid himself in the- upper gar-
ment of Indra and came not. And the king in anger again' told
his mawfra-knowing Brahmanas these words, desirous of the
destruction of Takshaka : — 'If that snake Takshaka be in the
abode of Indra, cast him into the fire with Indra-himself: '"
Sauti continued; " Urged by king Janamejaya in reference
feo Takshaka, the Hota poured libations in the name of Taks-
haka then staying there. And as the libations were poured,
Takshaka, witk Purandara himself,: anxious and afflicted, be-
came visible in a moment in the skies. And. Purandara see-
ing that sacrifice becanoue much alarmed. And qjuickly casting
Takshaka off, he wended back to his own abode. And when
Jridra had. gone away, Takshaka-.the prince of ^akes, insensi-
ble with fear, was, by virtue of tlie mmntras, brought to the
vicinage of the flaaaes of th© sacrificial fire.
U6 MAHA BHABATA.
" And the Ritwijas then said, 'O king of kings, this sacrl*
fice of thine is being performed duly. It behoveth thee, O
Lord, to grant a boon now to this first &i Brahmanas. '
'* And Janamejaya then said, 'Thou immeasurable one, I de-
sire to grant thee that art of such handsome child-like features
a worthy boon. Therefore, ask thou that which thou desirest
in thy heart. I promise thee, that I will grant it even if it be
ungrantable !'
" And the Ritwijas said, ' 0 monarcih, this Takshaka ig
soon coming under thy control ! Uttering terrible cries, his
loud roar is being heard ! Assuredly, the snake hath been
forsaken by the wielder of the thunder. And his body dis-
abled by our mantras, he is falling from the heaven. Even
now, rolling in the skies, and deprived of consciousness, the
prince of snakes cometh, breathing loudly.' "
Sauti continued, " While Takshaka, the prince of snakea
was about to fall into the sacrificial fire, during those few
moments Astika spake as follows : — ' O Janamejaya, if thou
wouldsb grant me a boon, let this sacrifice of thine come to aa
end and let no more snakes fall into the fire."
" 0 Brahmana, the son of Parikshita, thus address&d by
him, became exceedingly sorry and spake unto Astik? thus : — >
■'Thou illustrious one, gold, silvef, kine, what other boon
thou desirest, shall I give unto thee ! But let not my sacri-
fice come to an end f
"And Astika thereupon replied, 'Gold., silver, or kine, I
do not ask of thee, 0 monarch ! But let thy sacrifice be ended
so that my maternal relations be relieved.' "
Sauti continued, " The son of Parikshita, thus addressed
by Astika, repeatedly said this unto him, that foremost of
speakers : — ' Thou best of superior Brahmanas, ask tho« some
other boon. 0, blest be thou !' But, 0 thou of the Bhrigu race,
he did not beg any other boon. Then all the Sadasyas conver-
sant with the Vedas told the king with one voice, 'Let the
Brahmana receive his boon.' "
And so ends the fifty-sixth Section in the Astika of the
Adi Parva.
Section LVIl.
(Astika Parva eontinued.)
Saunaka safd, " O son of Suta, I desire td hear the names'
of all those snakes that fell into the fire of this snakd-sacfifice. "
Sauti replied, " Many thousands and tens of thousands and
Arbudas ( of snakes fell into the fire. ) O excellent of Brah-
manas, so great is the number that I am unable tO count them
all. As far, however, as I remember, hear thou the narties I
mention of the principal snakes cast into the fire. Hear first
the names of the principal ones of Vasuki's race alone, of
color blue, red, and w^hite, terrible in form, and of body huge,
and of dreadful poison.
"Kotiaha, ManaSa, Purha, Sfaala, Pala, fialimaka; Pitch--
chala, Kaunapat, Chaki-a, Kakvega, Prokalatia ; Hiranya-bahu,
Sharana, Kakshaka, Kala-dantaka. These snakes, born of
Vasuki, fell into the fire. And, 0 Brahihana, numerous other
snakes born of the same race, of terrible form and great
strength, were burnt in the blazing fire. I shall now mention
those born in the race of Takshaka. Hear thou their names !
Puchchandaka, Mandalaka, Pinda-sekta, Ravenaka; Uchchi-
kha, Sharava, Vanga, Vilwa-teja, Virohana ; Shili, Shali, Kara,
Muka, Sukumara, Pravepana ; Mudgara add Shishii-roma, and
Suroma and Moha-haiiu. These snakes born of Takshaka fell
into the fire. And Paravata, Parijata, Pandara, Harina, Krisha ;
Vihanga, Sharava, Meda, Pramoda, Sanha-tapana. These born
in the race of AiravAta fell into the fire. Now hear, O best of
Brahmanas, the snakes I mention born of the race of Katira-»
vya t Erakai, Kundala Veni, Veni-skandha, Kumafaka ; Va-
huka, Sringa-vera, Dhurtaka, Prdta and Ataka. These bom ia
the race 6i Kauravya fell into the fire. Now hear the names I
Mention, in order, of those snakes endued with the &peed of
the wind and with virulent poison, born in the rdce of Dhrita-
rashtra, Shahfeu-karna, Pitharaka, Kuthara, Sukha-shechaka ;
Purnangada, Purna-mukha, Prahasa, Shakuni, Dari ; Aina-hatha,
Kamathaka, Sushena, Manasa, Avya ; Yairava, Munda-Vedan-
^a, Pishanga, Udraparaka ; Rishava, the snake Begavana, Pin-
daraka, Maha-hanu ; Raktanga, Sarva-saranga, Samridha, Pa-
158 MAHABHARATAi
tha-vasaka ; Varahaka, Viranaka, Suchitra, Chitra-vegika, Para-
shara, Tarunaka, Matii-skandha, and Aruni.
"O Brahmana, thus I have recited fehe nanies of the principal
snakes known widely for their achievements ! I have not heen
able to name all, the number being countless. The sons of
these snakes, the sons of those sons, that were all burnt, having
fallen into the fire, I am unable to> mention. They are so
many ! Some of three heads, some of seven, others of ten, of
poison like unto the fire at the end of the yuga, and. teri?ible in
form, were burnt by thousands X
" Many othersj of huge^bodies, of great speed, tair as moun-
tain summits, of the length of a yama, a yqjana, and of two
yojanas, capable of assuming at will any form, and of muster-
ing at will any degree of strength, of poison like unto blazing
fire, afilicted by the curse of a mother, were burnt in that
great sacrifice !"
And so ends the fifty-seventh Section in the Astika of tha
Adi Parva.
Section LVIIL
( Astika Parva continued. )
Sauti said, " Listen now to another very wonderful incident
in connection with Astika ! When king Jananiejaya was aboutt
to gratify Astika by granting the boon, the snake ( Takshaka, )
thrown off Indra'a hands, remained in mid-air without actually
falling. King Janamejaya thereupon became curious, for Tak-
shaka afflicted with fear did not at once fall into the fire
although libations were poured in proper form into, the blazing
sacrificial Agni in his name. "
Saunaka said, " Was it, O Suta, that the mantras of thosft
wise Brahmanas were not propitious^ as Takshaka did not fall
into the fire ?'
Sauti replied, " Unto the unconscious Takshaka, that best o£
enakes, after he had been cast off Indra's hands, Astika had
said thrice these words — ' stay ' — ' stay. ' And he succeeded i»
staying in the skies, with afflicted heart, like a person belweea
the vault of the welkin audi tbo Earth.
ADI PA.BTA. 1S9
" The king then, repeatedly urged by his Sadasyas, said,
'Let it be done as Astika hath said. Let the sacrifice be ended,
let the snakes be safe, let this Astika also be gratified, and let, O
Suta, thy words also be true.' And when the boon was granted*
to Astika, plaudits rang through the air expressive of joy«
And that sacrifice of the son of Parikshita— that king of the/
Pandava race-*came to an end. And king Janamejaya of
the Bharata race was pleased himself. And unto the Ritwijas*
with the Sadasyas, and unto all who had come there, the king,
bestowed money by hundreds, and thousands. And unto the
Suta Lohitaksha — conversant with the rules of buildings and
foundations — who had at the commencement said that a Brah-
mana would prove the cause of the interruption of the snake-
sacrifice, the king gave much weadth. And the king, of im-
measurable kindness, also gave him various things, with food
and wearing apparel, according to his desert, and became very
much "pleased. And then he concluded his sacrifice according
to the rites of the ordinance. And after treating him with every,
respect, the king in joy sent home the wise Astika exceedingly
gratified for he had attained his object. And the king said unto
him, 'Thou must come again to become a Sadasya in my great
horse-sacrifice ? And Astika said, yea, and then returned home
in great joy, having achieved his great end after gratifying
the monarch. And returning in joy to his uncle and mother
and touching their feet he recounted to them everything as it
had happened. "
Sauti continued, " Hearing all he said, the snakes that had
come thither became very much delighted, and their fears were
dispelled. And they were mightily pleased with Astika and
asked him to solicit a boon. And they repeatedly asked him,
'O thou learned one, what good, shall we do unto thee ? We
have been very much gratified, having been all saved by thee 1
What shall we accomplish for thee, 0 child !'
" And Astika said, ' Those Brhamanas, and other men, who
shall, in the morning or the evening, cheerfully and with atten-
tion, read the sacred account of this my act, let them have no fear
from ye !' And the snakes in joy thereupon said, ' O nephew,
in the matter of thy boon, let it be exactly as thou sayest !
160 MAHABHARATA,
That whicli fhoU askest shall w« all cheerfully do, 0 nepliew !
And those also that recall to their minds Asita,-Artimaii, and
gunitha, in the day or ia the night, shall have no fear of
snakes. He again shall hq,ve no fear of snakes who will say, —
I recall to my mind the famous Astika born of Jaratkaru by
Jaratkaru, that Astika who saved the snakes from the snake-*
Sacrifice, therefore, ye snakes of great good fortune, it be*
hovteth ye not to bite me, but go ye arway, blessed be ye, or go
away thou snake of virulent poison, and remember the words
of Astika after the snake-sacrificp of Janamejay. — That snake
who does not cease from biting after hearing such mention of
Astika, shall have his hood divided a hundred-fold like th^
fruit of the aking^ha tree.' "
Sauti continued, " That first of Brahmanas, thus addressed
by the foremost of the chief snakes assembled together, was
very much gratified. And the high-souled one then set his
heart upon going away,
" And that best of Brahmanas, having saved the snakes
from the snake-sacrifice, ascended to heaven when his time
came, leaving sons and grandsons behind him,
" Thus have I recited to thee this history of Astika exactly
as it happened. Indeed, the recitation of this history dis*
pelleth all fear of snakes."
Sauti continued, " O Brahmana, thou foremost of the Bhrigu
race, as thy ancestor Pramati had cheerfully narrated it to
his inquiring son Kuru, and as I had heard it, thus have I re-
bited this blessed history, from the beginning, of the learned
Astika ! And, 0 Brahmana, thou oppressor of all enemies,
having heard this holy history of Astika that increaseth virtue,
and which thou hadst asked me about after hearing the story
of the Dundubha, let thy ardent curiosity be satisfied ! "
And thus ends the fifty-eighth Section iu the Astika of the
Adi Parva.
Section LIX.
(Adivansavatarana Parva.)
Saunaka saiJ, " O child, thou hast narrated to me this ex-*
tensive and great history commencing from the progeny of
Bhrigu ! O son of Suta, I have been much gratified with thee !
I ask thee again, recite to me, O son of Suta, the history com-
posed by Vyasa ! The varied and wonderful narrations that
were recited amongst those illustrious Sadasyas assembled in the
sacrifice, in the intervals of their duties in that long-extending
snake-sacrifice, and the objects also of those narrations, I de-
sire to hear from thee, 0 son of Suta ! Eecite then, therefore^
all those to me fully ! "
Sauti said, "The Brahmanas, in the intervals of tlieir duties^
spake of many things founded on the Yedas. But Vyasa re-
cited the wonderful and great history called the Bharata."
Saunaka said, " That sacred history called the Mahabharata,
spreading the fame of the Pandavas, which Krishna Dwaipa-
yana, asked by Janamejaya, caused to be duly recited after the
completion of the sacrifice, I desire to hear duly ! That
history hath been bora of the ocean-like mind of the great
Rishi of soul purified by yoga. Thou foremost of good men,
recite it unto me, for, 0 son of Suta, my thirst hath not been
appeased by all thou hast said."
Sauti said, " I shall recite to thee from the beginning that
great and excellent history called the Mahabharata composed
by Vyasa. O Brahmana, listen to it in full, as I recite iti I
myself feel a great pleasure in reciting it ! "
And so ends the fifty-ninth Section in the Adlvansavataraua
of the Adi Farva.
Section LX.
(Adivansavdtarana Parva continued.)
Sauti said, " Hearing that Janamejaya was installed in the
snake-sacrifice, the learned Rishi Krishna-Dwaipayana went
thither on tie occasioij. iind he, the grand-father of the Pan*
davaSj was born in an island of the Yamuna, of the virgin
Kali by Sakti's son Parash^ra. And the illustrious one de.
yeloped by his will alone his body as soon as he was born, an^
mastered the Vedas with the Angas, and the histories. And
he readily obtained that which no one could obtain by ascet-
icism, by the study of the Vedas, by vows, by fasting, by
progeny, and by sacrifice. And the first of Yeda-knowing ones>
he divided the Veda into four parts. And the Brahamana Rishi
had knowledge of the supreme Brahma, knew the past by
iotuition, was holy, and cherished truth. Of sacred deeds and
great, fame, he begat Pandu and Dhritarashtra and Vidura
in order to continue the line of Shantanu.
"And the high-souled Rishi with his disciples all conversant
with, the Vedas and the Vedangas entered the sacrificial tent
iof the royal sage Janamejaya. And he saw that the king
Janamejaya. was seated in the sacrificial compound, like th«
god Indra, surrounded by numerous Sadasyas, by kings of
various countries worshipping him with heads downwards, and
by competent Ritwijas like unto Brahma himself. And the
best of the Bharata race, the royal sage Janamejaya, beholding
the Rishi come, advanced quickly with his followers and re-
latives in great joy. And the king with the approval of \m
Sadasyas gave the Kishi a golden seat like Indra to Vrihaspati
j(the spiritual guide of the celestials.) And when the Rishi, capa-
ble of granting boons and adored by the celestial Rishis them-
selves had been seated, the king of kings then worshipped him
according to the rites of the~ahasfras. And the king then offer-
ed him — his grand-father Krishna — who fully deserved them,
Padya, Achmanya, Arghya, and kine. And accepting those
offerings, from the Pandava Janamejay and ordering the kine
also not to be slain, Vyasa became very much gratified. And
Am PART A. 16$
the king after tBese adorations then bowed down to liis great-
grand-father, and sitting in joy asked bim about his welfare.
And the illustrious Rishi also, casting his eyes upon him and
asking him about his welfare, then worshipped the Sadasyaa,
having been before worshipped by them all. And after all this,
Janamejaya with aH bis Sadasyas, askedi that first of Brab-
Baanas, with joined hands, the folio-wing : —
' O Brahmana, thou hast seen with thy own eyes the acts
tyi the Kutus and the Pandavas. I am desirous of hearing thee
recite their his'tory ! What was the cause of the disunion amongsb
them of extraordinary deeds ? Why also did that great war
which was the death of countless creatures occur between
all my grand-fathers — their clear sense over-clouded by fate ?'
G excellent of Brahmanas, tell me all this in full, aS every-
thing had happened!'
" And hearing those wcwds of Janamejaya, Krisbna-Dwai-
payana then directed his disciple Vaisampayana seated at his
side, sajing, 'The disunion that happened between the Kurus
and t&e Pandavas of old, repeat all to him, about as thou hast
heard from me.'
"Then that bull amongst Brahmanas, at the command of
his master, recited the whole of that old history unto the king,
the Sadasyas, and all the princes and chieftains there assem-
bled. And he told them all about the hostility and the utter
extinction of the Kurus and the Pandavas."
And so ends the sixtieth Section in the Adivansavatarana
tf the Adi Parva.
Section LXI
(Adivansavatarana Parva continued.)
Vaisampayana said, " Bowing down in the first pla^e to roy
preceptor with the eight parts of the body touching the ground,
with devotion and reverence, and singleness of heart, worship-
ing the whole assembly of Brahmanas and other learned per-
sons, I shall recite in full thei narration I have heard of this
high-souled great Rishi Vyasa, the first of intelligent men
in the three worlds. And having got it witbiu thy reach,
164 MAQABBARATA.
O monarch, thou also art a fit person to hear the compositioir
called Bharata. And encouraged by the command of my prcr
ceptor, my heart feeleth no fear.
" Hear, O monarch, why that disunion occurred between
the Kurus and the Pandavas, and why also that exile into
the woods immediately proceeding from the game at dice
prompted by the desire ( of the Kurus ) for rule. I shall re-
late all to thee who askest it, thou best of the Bharata race.
•' On the death of their father, those heroes (the Pandavas)
came to their own home. And within a short time became
well-versed in the science of the bow. And the Kurus behold-c
ing the Pandavas gifted with physical strength, energy and
power of mind, popular also with the citizens and blessed with
good fortune, became very much jealous. And then the crook-
ed-minded Duryodhana, and Kama, with ( the former'a, mater-
nal uncle) the son of Suvala, began to persecute them and devise
means of their exile. Then the wicked Duryodhana, guided
by the counsels of that bird of ill omen, Sakuni ( his mater-
nal uncle ), persecuted the Pandavas in various ways for the
acquirement of undisputed sovereignty. The wicked son of
Dhritarashtra gave poison to Bhima^but Bhima of the stomach
of the wolfe digested the poison with his food. And then the
wretch again tied the sleeping Bhima of the Wolfe's stomach
on the margin of the Ganges and casting him into the water
went away. But when Bhima-sena of strong arms, the son
of Kunti, awoke, he tore the strings with which h§ bad been
tied and came up, his pains all gone. And while asleep and
in the water, black snakes of virulent poison bit him in every
part of his body but the slayer of foes did not perish still.
And in all those persecutions of the Pandavas by their cousins
the Kurus, the high-minded Vidura became attentively engag-
ed in neutralising the evil designs and rescuing the persecuted
ones. And as Sakra from the heavens keeps in happiness the
•world of men, so did Vidura ever keep the Pandavas from
all evils.
"And when Duryodhana, by various means, both secret
and open, found himself incapable of destroying the Pandavas
protected by the fates and kept alive for grave future purposes
ADi PARVA. res
f such as the extermination of the Kuru race), he then called
together his councillors consisting of Vrisha ( Kama ), Dush-
shasana and others, and with the knowledge of Dhrita-rashtra
Caused a house of lac to be constructed. And king Dhrita^
Irashtra — the son of Amvica, — from affection for his childreni,
and tempted by the desire of sovereignty, sent the Pandavas to
fexile. And the Pandavas then went away with their mothef
from the city called after the name of the elephant. Ana
tirhen they went away, Vidura ( born of a Vaisya woman by a
Kshetria) became the adviser of those illustrious ones. Eescued'
by him from the house of lac, they fled in the deep mid-night
to the woods.
" The sons of Kunti having reached the town of Varana-^
Vata, lived there with their mother. And according to the
command of Dhrita-rashtra, those illustrious slayers of all ene-
mies lived in the palace of lac while in that town. And they
lived in that palace for one year, protecting themselves froni
Purochana very wake fully. And causing a subterranean
j)assage to be constructed, acting according to the directions Of
Vidura, they set fire to that house of lac and burnt Purochana
(their enemy and spy of Duryodhana) to death. Those slayers'
of all enemies anxious with fear then fled with their mother.
In the woods beside a fountain they saw a Rakshasa of the
name of Hidimva. And they slew that king of Rakshasas.^
But alarmed at the risk they ran of exposure by such an act,
the sons of Pritha (Kunti) fled in the darkness, afflicted with
the fear of the sons of Dhrita-rashtra. It was here that Bhima
acquired Hidimva (the sister of the Rakshasa he slew) for a
wife, and it was of her that Gatotkacba was born. Then the
Pandavas, of rigid vows and conversant with the Vedaa, wend-
ed to a town of name Ekachakra and dwelt there in the guise of
Brdhmacharis, And those bulls among men dwelt in that
town in the house of a Brahmana for some time, in tem-
perance and abstinence. And it was here that Bhima of the
Wolfe's stomach and of mighty arms came upon a hungry and
mighty and man-eating Rakshasa of the name of Vaka. And
Bhima the son of Pandu, that tiger among men, slew him
speedily with the strength of his arms and made the citizeas
166 MAHABHAEAfA.
aafe and fearless. Then they heard of Krishna (the princes^
e£ Fanchala) having becoiae disposed to elect a husband from
among the assembled princes. And hearing they went tw
Panchala and going there they obtainfid the maiden. And
having obtained nraupadi(for their common wife) they them
dwelt there for a year. And after they were known, those
persecutors of all enemies, went back to Hastinapui*a. And
they were tken told by king Dhrita-rashtra and the son of
Shantanu (Visma) as follows :— ' In order that, O dear onesv
dissensions may ndt take plade between ye and your cousiaa^
we have settled that Khandava-prastha should be your abode^
Therefore, go ye, casting all jealousy away, to Khandavan
prastha containing many towns and divided by many broad
roads, for dwelling there !' And according to these words, the
Pandavas went, with all their friends and followers, to Ehan-
davaprasAha, taking with them- many jewels and preeiaus stones.
And the sons of Pritha dwelt there for many years. And
t(hey brought, by force of arms, many princes under theii*
Subjieetion. And thuS, setting their hearts on virtue and
firmly adhering to truth, unexcited by affluence, calm in
deportment, and putting down numerous evils; the Pandavas
gfadiuaUy- rose in power. And Bhima of great reputation
sulgugated the Bast; the heroic Arjuna, the North ; Nakulan
the West ; and Sahadeva — the slayer of all hostile heroes, the
South. And having done this, their dominion was spread
over the whole world. And owing to the five Pandavas, each
like unto the Sun, with the Sun himself in his splendour, the
Earth looked as if she had six Suns.
" Then fpr some reason, Yudhish-thira the just, gifted
witb great energy and prowess, sent his brother Arjuna (the
right and left handed one) dearer unto him than life itself^ intd
the woodsi And Arjuna, that tiger among men, of firm soul,
and gifted with all virtues, lived in the woods for elteven
years' and ten months. And during this period, on a certain
occasion, Arjuna went to Krishna in Dwaravati. And Vivatsu
(Arjuna) there obtained for wife the lotus-eyed younger sister
of Vasudeva, of name Suvadra, of sweet speech. And she
became united, in gladness, with Arjuna the son of Pandii,
ADIPARVA, 167
like Shaclii with the great Indra, or Sri with Krishna himaelf.
And then, 0 best of monarch i, the son of Kunti, Arjuna,
with Vasudeva, gratified A^^ni — the carrier of the sacrificial
butter, in the forest of Khandava (by burning the medicinal
plants in that wood to cure Agni of his indigestion.) And to
Arjuna, assisted as he was by Keshava, the task did not at all
appear as heavy, even as nothing is heavy to Vishnu with the
help of means in the matter of destroying his enemies. And
Agni gave unto the son of Pi-itha the excellent bow Gandiva,
and a quiver inexhaustible and a war-chariot marked by the
sign of the monkey. And it was on this occasion that Arjuna
relieved the great Asura (Maya) from fear (of being consumed'
in the fire.) And Maya, in gratitude, built (for the Pandavas^
a celestial court decked with every sort of jewels and precioTi^
stones. And the wicked Duryodhana, beholding that build-
ing, was tempted with the desire of possessing it ; and de-
ceiving Yudhish-thira by means of the dice played through
the hands of the son of Suvala (Duryodhana's maternal upcle
and chief adviser^) sent the Pandavas into the woods for twelve
years and one additional year to be passed in concealment
thus making the period full thirteen.
"Arid on the fourteenth year, 0 monarch, when the Pandavas
returned and claimed their own property, they did not obtaim
it. And thereupon war was declared. And the Pand-avaa
exterminating the whole race of Kshetrias and slaying king
©ur}'odhana obtained back their ruined kinofdom.
" This is the history of the Pandavas who never acted un-
der the influence of evil passions ; and this the account, O
first of victorious monarchs, of the disunion that ended in the
loss of their kingdom by the Kurus and the victory of the
Pandavas. "
And so ends the sixty-first Section in the Adivansavaturana
•of the Adi Parva.
Section LXII.
(Adivansavatarana parva continued-)
Janamejaya said, ^' 0 excellent of Brahmanas, thou hast,
iadeed, told me, in abstract, the history, called Mahabharata,
of the great acts of the Kurus. But, 0 thou of ascetic wealth,
recite now tbat wonderful narration very fully. I feel a great
curiosity to hear it. It behoveth thee to recite it therefore in
full. I am not satisfied with hearing in the.-abstract the great
history. That could never have been a trifling cause for which
the virtuous ones could slay those they should not have slain, and
for which they are yet applauded by men. Why also those tigers
among men, perfectly innocent and quite capable of avenging
themselves upon their enemies, calmly suffered the persecu-
tions of the wicked Kurus ? And why also, O best of Brah-
manas, Bhima of mighty arm and having the strength of ten
thousand elephants 6ontrolled his anger even though wronged ?
Why also the chaste Krishna — the daiughter of Drupada;
wronged by those wretches, and able to burn them, did not
burn the sons of Dhrita-rashtra by her wrathful eyes ? Why
also did the two other sons of Pritha ( Bhima and Arjuna) and
the two sons of Madri ( Nakula and Sahadeva, ) themselves in-
jured by the wretched Kurus, follow Yudhishthira iiiveterately
addicted to the evil habit of gaming ? Wliy also did Yudhish-
thira, the foremost of all virtuous men, the son of Dharma
himself, and fully acquainted with all duties, suffer that excels
of affliction ? Why also did the Pandava Dhananjaya having
Krishna for his charioteer, who by his arrows sent to the other
world that dauntless host of fighting men, ( suffer such perse-
cution ? ) 0 thou of ascetic wealth, tell me all "these as every
thing happened, and every thing that those mighty charioteers
achieved ! "
Vaisampayana said, " 0 monarch, appoint thou a time for
hearing it. This history spoken by Krishna-Dwaipayana is
very extensive. This is but the beginning. I will recite it. I
will repeat the whole of the composition in. full, of the illus-
trious aud great Rishi Vyasa of immeasurable mental power and
ADIPAnVA. 169
^♦afshipped ia all the worlds. Thia Bharata Consists of aa
hundred thousand sacted slolcas composed by the son of Satya-
vati of immeasurable mental powers. He that shall read it
to othets, or they who shall hear it read, shall attaia to the
world of Brahma and be eq«al to the v«ry gods. This Bharata
is equal unto tiie Vedas, is holy and excellent ; is the worthiest
of all to be listened to, and is a Parana worshipped by the
Rishis. It coutaineth much useful instruction on Artha and
Krnna (profit and pleasure.) This sacred history maketh the
heart desire far salvation. Learned persons by reciting this
Veda of Krishna-Dwaipayana to those that are noble and
liberal, truthful and believing, earn much wealth. Sins such
as killing the erabrj'o in the womb are destroyed assuredly by
this. A person, however cruel and sinful, by hearing this history,
escapes from all his sins like the Sun from Rahu (after the
eclipse is over.) This history is called Jaya. It should be
heard by those desirous of victory. A king by hearing its
may bring the whole world under subjection and conquer all
his foes. This history of itself is a mighty act of propitious-
ness, a mighty sacrifice, to give blessed fruit. It should ever
be heard by a young monarch with his queen, for then they
ttiay have a heroic son or a daughter who shall be the heiress
to a kingdom. This history is the sacred Dlidrma-shastra ;
this too is the great Artha-shastra ; and this also is the Mok-
sha-shastra : it hath been so said by Vyasa himself of mind
that is immeasuraMe. This history is recited in the present age
and will be so recited in the future. They that hear it have
sons and servants always obedient to them and doing their
behests. All sin.s that are committed either by body, word, or
mind, immediately leave him wlio hath heard this history.
Tliey who heai?; without a spirit of fault-finding, the story of
the birth of the Bharata princes, have no fear of maladies,
let alone the fear of the other world.
"For extending the fame of the hii^h-souled Pandavas and
of other Kshatrias versed in all branches of knowledge, high-
spirited, and already known in the world for their achieve-
ments, Klishna-Dwaipayana, guided also by the desire of
benefitting the world, hath composed this work that is excel"'
170 MAHAEHARATA,
lent, bestowing fUme, granting length of life, sacred, aliA
heavenly. He who, from desire of acquiring religious merit,
causeth this history to he heard by sacred Btahmanas, doth
acquire great merit and virtue that is inexhaustible. He thai
i'eciteth the famous generation of the Kurus becometh imme-
diately purified^ and acquireth a large family himself, and i^
respected in the world. Tliat Brahmana who regularly studiea
this sacred Bliarata for the four months of the rainy season,
is cleared of all his sins. He that hath read the Bharata may
be regarded as one acquainted with the Vedas.
f In this have been described th« gods» tlie royal sages,
the holy Brahmarshis ; the sinless Keshava ; the god of gods
Mahadeva and the goddess Parvati ; the birth of Kartikeya
(the genel-alissimo of t.'be celestials) sprung from and reared
.l)y many mothers; and the greatness of Brahmanas and of
kine. This Bharata is a collection of all the SriUis, and is
fib to be heard by every virtuous person. That learned man
who reciteili it to Brahmanas daring the sacred lunations,
becometh purified of his sins, and not caring for the hea-r
vens as it were, attaineth to a union with Brahma. He that
causeth even a single foot of this poem te be heard by Bi'ah'
manas during the perfonnancfe of a Shraddha, that Shraddha
becometh inexhaustible, the Pi Iris becoming ever gratified with
the articles once presented to them. The sins that are com-
mitted daily by o«r senses or the mind, those that are com-
ntitted knowingly -or unknowingly by any man, are all destroy*
ed by hearing the Mahabhsrata. The history of the exalted
birth of the Bharata princes is called the Mahabharata. He
who knoweth this etymology itself of the name is cleared of all
his sins. And because this history of the Bharata race is sa
wonderful, therefore, when recited, it assuredly purifieth mor-
tals from all sins. The Muni Krishna-Dwaipayana attained
his object in ithree years. Rising datily and purifying himself
and perfoi-iuiiig :his ascetic devotions, he composed this Maha-
bharata. Therefore should this be heard by Brahmanas with
the formality of a vow. He who reciteth this holy narration
composed by Krishna (Vyasa) for the hearing of others, and
they whi) hoai' it, iu whatever state they may be, can never be
&DI iPARVA* 171
•^cted hf the fruit of their deeds gQod or bad. Tlie man
desirous of acquiring virtue should hear it all. This is equi-
valent toall histories; and he that heareth it always attaineth
to purity of heart. The gratification that one deriveth on attain-
ing to heaven is scarcely equal to that which one deriveth on
tiearing this- holy history. The virtuous man who; with rever-
ence heareth it or caiisetih it to be heard, obtaineth the fruit of
the Riijasuya and the horse sacrifice. This Bharata is said to be
as much a mine of geraS as the illustrious Ocean or the great
mountain Meru. This history is sacred and excellent, and
lis equivalent to the Vedas ; worthy of being heard, pleasing to
tiie ear, purifying, and virtue-increasing. O monarch, be
=*Hat giveth a copy of the Bharata to one that asketh for it,
doth, indeed^ maKe a present of the whole Earth with her
belt of seasi O son of Parikshita; this pleasant narration
that giveth virtue and victory, T am about to recite, in its
entirety^ Listen to it ! Tlie Muni Krishiia-IHvaipayana re-
gularly rising for three years composed this wonderful history
called the Mahabharafa; 0 thou bull amongst the Bliarata..
Jnonarchs, whatever about religion, profit, pleasure, and sal-
vation is conteiinedJ in this-, may be seen elsewhere ;-but what^
ever is not contained herein is not to-be found anywhere.' "
And thus endeth the sixty-second Section in the Adivansar,
vatarauii.. of the Adi Farva^
SKction LXlir.
(AMvansavatafana P^rv^- continued!)
Taisampayana said, "There Was a king of name Ijpari-
'ehara. And the monarch was devoted to virtue. And he was
Very much addicted also to huntitig. And this monai-ch of
the Paurava race, called also Vasu, conquered the excellent
and delightful' ki-ngdom of Chedi under- instructions from
Indra. Sometime after, the king- gave up the use ©f arms, and
idwelling in a recluse asylum practised the most severe austeri-
ties. And the gods with Indra ahead once approached the
monarch during this period, believing that he sought the head-
«hip of the gods by those severe austerities of hisi And thie
173 HahabbabhAlTa.
celeetiab, becoming objects of his sight/ fey sofb speech^
succeeded in wianing Iiim ayvay from, his ascetic austerities. ,
"And the gods said, 'Olord of the Earth, thou shouldst
take eare so that virtvte may not sustain a diminution on
Earth ! Protected by thee, virtue itself will in return, protect
theuniv^sel' And Indra said, 'O kin g,^ protect thou vir-
tue on Earth, attentively and rigidly 1 Being virtuous, thou
shalt, for all time, behold (in after life) many sacred regions >
And though I am of heaven, arwl thou art of the Eajth, ye(i
art thou my friend and dear to me. And, O king of men,
• dwell thou in that region of the Earth which is the most dej-
lightfal, vrbich aboundeth in animals, is sacred, full of weal I h
and com, well -protected like heaven, ©f agreeable climate,
graced with every object of enjoyment and blessed with fenti-
lity. And, O monarch of Chedi, this thy dominion is full of
riches, of gems and precious stones, and containeth besides
iBitch mineral *fealth. The cities and towns of this region are
all devoted to virtue ; the people are honest and contented j
they never lie even in jest. S&ns never divide their wealth
with their fathers and are ever mindful of the welfare of theif
.parents. Lean cattle are never yoked to the plough or th,e
cart, or engaged in carrying merchandise ;. on the other hand,
.iLey are well-fed and fattened. In Chedi, O thou reverencer
of the gods and guests, the four orders are always engaged
in their respective vocations. Let nothing be unknown to
thee that happens in the three worlds. I shall give thee a
crystal car such as the celestials alone have, capable of carry-^
ing thee through mid-air. Thou alone, of all mortals on the
Earth, riding on that best of cars, shalt range through mid-
air like a celestial endued with a physical frame. I shall alsp
give thee a triumphal garland of unfading lotuses wearing
■which in battle thou shalt not be wounded by weapons. And,
O king, this blessed and incomparable garlatKl, widely known
on Earth as Indra's garland, shall be thy distinctive badge.'
" And the slayer of Vitra also gave the king, for liis
gratification, a bamboo pole for protecting the honest and the
peaceful. And after the expiration of a year, the king planted
it on the ground for the purpose of worshipping the giv^
, ADI PARVA. 178
^ereof; viz, SatJera: From that time fdrthi O monarch, all
kings, following Vasu's example, plant a pole for the celebrair
tion of lodn-a's worship. The next-day, the pole that is erect-
ed is decked with golden cloth and scents and garlands and
various ornaments. And the god Vasava is worshipped ia du-e
form with such garlands and ornaments. And the god, for
the gratification of tlie illustrious Vasu, assuming the form of
a swan came liimself to accept the worship thus offered.
And the god, the great Indra, beholding tlie auspicious worship
thus made by Vasu — that jiust of monarchs, was delighted)
and said unto him, 'Those men, and kings also, who shaU
worship me and jayously observe this festivity of mine like
the king of Chedi, shall liare glory and victory for their
countries and kingdoms.. And their cities also, shall expan^
and be ever in joy.' ,
*' King Vasu was thus blessed by the gratified Maghavat —
the high-souled chief of the gods. Indeed, those, men who
cause this festivity of Sakra to-be observed with gifts- of, lan^,
of gems and precious stones,, do- become- the respected 6f the
world. And king Vasu — the lord of Ghedi — bestowing boons
and performing great sacrifices and observing tlie festivity of
Sakra, was respected by Indra. And from Cbedi he ruled thp
whole world virtuously. And for the gratification of Indra,
Yasu, the -lord of Ohedi, observed the festivity of Indra.
"And Vasu had five sons of great energy and immeasura.-
ble prowess. And the emperor installed his sons as governois
of various provinces, i
" And his son Vrihadratha was installed in Magadha and
was known by the name of Maharatha. And another son of
bis was Pratyagra ; and another, Kusamva, who was also
called Mani-vahana. And the Ivrd others were Mavellya and
Yadu of great prowess and invincible in war.
"These, O monarch, were the sons of that royal -sage o£
mighty energy. And the five sons of Vasu planted kingdoms
and towns in their own names and founded separate dynasties
tliat lasted for long ages,
"And when king Vasu was seated on that crystal car, the
gift of Indra, and caursed through the sky, he was approached
364 MAHABHJtRATA.
by Gfandharvafe and Apsaras (the celestial singers and^ dancing
maids.) Ahd because he coursed through the upper region^
therefore was he called Uparichara. And by his capital flow*
ed a river called S'hv^etivmti. And that river was once attack-
ed by a life-endtted mountaiii called Kolahakt naaddened bj^
lust. And Vasu, beholdin* the foul attompb, struck the
ifiountairt With his foot; And by the indentation caused hf
Vasu's statnp, th« river came out (of the embraces of Kola*-
hala.) But the ttwuntain begat in the river two-children thib
^fete twins. And the river, grateful to Tasu for his having
Set hei tree froni Kolahala's embraces, gave them both ta-
Vasu. And the child that waa male was made by Vasu— that
best of royal suges and giver of wealth and the punisher rf,
ilis enemies-^the generAli-satm^ of his forces. B'ut the daughter,
called Girika — was by Vasu made his wife.
" And Girika the wife of VasUj when her season came, be-
coming pure after a bath, represented her state unto her lordi,.
But that very day, the Pitris of Vasu came unto- that best of
tabnarchs and foremost of the wise, and asked him to slay
deet ({or their ShrtSbdha,,) And the king, thinking that the
command of the PUris should not be diSobeyed, went ahunv
ting, wishfully thinking of Girika alone who was gifted with
great beauty and likd unto another Sree (Laksmi) herself. And"
the season being Spring, the woods within which the king was
roaming, had become deliglitful like unto the gaiHlon of the
•king of the Gandharvas himselfi. There ^tere Ashokas and-
ChampaJcas, and Ghutas and AtimuJctas ■ m abundance; and
there were Punnaffas and Karnifearas and VaJculas and
SivyCb Paiaias and Patalas and Rarikelas and Ckandanas-
and Arjunas and such otlier beautiful and sacred trees re8^
^lendant with fragrant flowers and tasteful fruits. And the
whole forest was maddend by the sWeet notes x)f the Eakila and
echoed with the hum of the maddened beei And the king be-
came possessed with desire and he saw not his wife before hira..
Maddened by desire as he was roaming hither and thither, he
saw a beautiful Ashoka decked with dense foliage and its
branches covered with flowers. And the king sat at his ease
in the shade of that tree. And excited by the fragrance cif
ADIPAHVA, 173
t^e season and the charming odours of the flowers arouncl,
and maddened also by the delicious breeze, the king coa-14
not keep away from his mind the thoughts of the beautiful
'Girika, Tbique in silvis semen suum contineve non potuiA
Rex autem, illud frustrd prQ/inndi nolens, nt exeitUt, vm
folium recepit, Agnovit etiam tevipeslivam conjugis suce-
'horam adventam esse, Ttdque rex rem, multa eogii&tione
iterum atque iter'Wm revolvens, ( scivit enim semefii stibum,
.frwstra perdi non posse et tempus jam adesse in quo eorifjuss
illius egeret ), carmina super illo recitavit. And beholding
that a swift hawk was vesting very near to him, the king,
acquainted with the subtle trutlis of Dharma and Ar'tha, went
-unto him and said, ' Amiable one, carry thou this seed for my
'wife Girika and give it unto her. Her season hath arrived^
"And the hawk, swift of speed, took it from the king and
rapidly coursed through the air. And while thus passing,
the hawk was seen by another of his species. And thinking
that the first one was carrying meat, the second one flew ab
him. And the two fought with each other in the sky with
their beaks. And while they were fighting, the seed fell into
the Waters of the Yamuna (Jumna.) And in those waters
■idwelt an Apsara of the higher ranks, known by the name of
Adrika, but transformed by a Brahmana's curse into a fishi
And that Adrika, transformed into a fish, as soon as the seed
cf Viisu fell into the water from the claws of the hawk,
rapidly approaching, swallowed it at once. And that fish was,
sometime after, caught by the fishermen. And it was the
tenth month of the fish's having swallowed the seed. And
■from the stomach of that fish came out a male and a female
child of human form. And the fishermen wondered much, and
wending unto king Uparicliara (for they were his subjects)
told him all. And they said, '0 king, tiiese two of iiumaii
sfhape have been horn in the bo^ly of a fish.' And the male ohild
amongst the two was taken by Uparicliara. And this -child
afterwards became the virtuous and truthful monarch Matsya,
"And after the birth of tlie twins, the Apsara herself be-
came -freed from her cixrse. For she had been told before by
the- illustrious one (who had cursed h.er) that she wpuld, whil^
!7S MAHASHAHAT*.
living in her piscatorial form, give birth to two chilclreh of hll-'
man shape and then Would be freed from the curse. And then,
according to these words, having given birth to the two, and
slain by the fishermen, leaving her fish form she assumed her
«wn celestial shape. And that Apsara then went away into the
legions of the Rishis crowned witli success and of the Charanas.
^ "And the fisli-smelling daughter of the Apsara in her
piscatorial form was then given bj the king unto the fisher*
tnen, saying, ' Let this one be thy daughter,' And the daugh*
ler was knowa by the name of Satyavati. And gifted with
great beauty and possessed of every virtu'er, she of agreeable
smiles, owing to contact with fishermen, was for some time
of fishy smell. And wishing to serve her (foster) father, she
plied a boat on the waters of the Yamuna.
"While engaged in this vocation, Satyavati was seen one
day by the great Rishi Parashara, in course of his wanderings;
Gifted with great beauty and an object of desire with even
an anchoret, and of graceful smiles, the wise one, as soon as
he beheld her, desired to have her. And that bull amongst
Munis addressed the daughter of Vasu, of celestial beauty and
tapering thighs, saying, ' Accept my embraces, 0 blessed one I'
And Satyavati replied, '0 thou possessor of six attribute^
behold the Rishis standing on both banks of the river. Seen
by them, how can I grant thy wish V
" Thus addressed by her, the illustrious lord thereupon
created the fog (which existed not before) and by which tlie
whole region was enveloped in darkness. And the maiden,
beliolding the fog that was created by the great Rishi wondered
much. And the helpless one became suffused with the blusliei)
of bashfulness. And she said, ' 0 thou possessor of the six
attributes, know that I am a maiden always under the . con-
trol of my father. 0 thou sinless one, by accepting your em*'
brjices my virginity will be sullied. 0 thou best of Brah-
manas, my virginity being sullied, how shall I, 0 Rishi, be
able to return home ? Indeed, I shall not then be. able to
bear life ! Reflecting upon all this, -0 illustrious one, do ths^t
which should be next done.' And the best of Rishis gratified
with all she said, replied, ' Thou shall remain a virgin evea
If ,4liougrantest my wish. Aad, 0 timid fair one, do thou
aalicit the booa that thou deairest ! Thou of fait smiles, lay
grace hath never before proved fruitless.' And thus addressecfj
the maiden asked fer the boon that her body might emit »
aweet scent (instead of the fishy odor that it had.) And th©
i(llustrious Rishi thereupon granted the wish of her heart.
" And having obtained her boon, she became very mucft
gratified, and her season immediately came. And she accept-
ed the embraces of that Rishi of wonderful deeds. And she
thenceforth became known among men by the name of Gdn^
dhavati (the sweet-scented one.) And men could perceive hec
Bcent from the distance of a yojana. And for this she was
known by another name which was Yojmnagandha (one who
scatters her scent for a yojana, all around.) And the illustriona
Parashara, after this, went to his own asylum.
" And Satyavati gratified with having attained the excel-"
lent boon {viz, that she became sweet-scented and that faec
virginity also remained unsullied), conceived in consequence of
^ving admitted Parashara unto herself. And she brought forth
the very day, on an island in the Jumna, the child begot in
her by Parashara and gifted with great energy. And the
child, with the permission of his mother, set his mind on
asceticism. And (he went away) saying, ' As soon as remem-
bered by thee when occasion comes, shall I appear unto thee.*
"And it was thus that Dwaipayana was born of Satyavati by
Parashara. And because he was born in an island, therefore
was he called Dwaipayana, ( Dwipa- or island-horn. ) And
the learned Dwaipayana, beholding that virtue is destined to
become lame by one pada each yuga (there being ianxpadas
in all) and that the period of life and strength too of men
followed the yugas, and moved by the desire of doing good to
Brahma and the Brahmanas, arranged the Vedas. And there-
fore came he to be called Vyasa {the arranger or compiler of
the Vedas.) The boon-giving great one then taught Sumantu,
Jaimini, Paila, his own son Suka, and Vaisampayana, the
Vedas having the Mahabharata for their fifjih. And the com-
pilation of the Bharata was published by him through them
separately.
178 MAHABHATIATA.
" Tiien Bhisma. of gresfet energy and fame and of immeasur-
able aplendoiir, and sprung from the component parts of the
Vasus, was born in the womb of Qanga by king Shantanuj
And there was a Rishi of the name of Animandavya of great
&ime. And he was conversant with the interpretation of the
Yedas/ was the possessor of the six attributes, gifted with
great energy, and of great reputation. And accused of theft
though innocent, the old Rishi was impaled. And he thereupon?
summoned Dha/rma and told him these words : — ' In my
childhood I had pierced a little fly in a blade of grass.
O Dharmn, I do recellect that one sin ; but I cannot call to
mind any other. I have, however, since practiced penances
a thousand- fold. Hath not that one sin been conquered by
tills my asceticism ? And because the killing of a Brahmana
is more heinous than that of any other living thing, therefore}
hast tliou, 0 Dharma, been sinful. Thou shalt, theref<Mre, be
born on Earth in the Sudra caste !' And for that curse was
Dharma born a Sudra in the form of the learned Vidura of pnre
body and perfectly sinless. And Suta Sanjaya, like a Muni, was
born of Gavalgana. And Kama of great strength was bora
of Kuiiti in her maidenhood by Surya ( the Sun ). And
be came out of his mother's womb with a natural armour and
face brightened by ear-ringa. And Vishnu himself, of world-
wide fame, and worshipped of the worlds, was bom of Devaki
by Vasudeva, for the benefit of the three worlds. He is with-
out birth and death, displayed in splendour, the creator of the
universe and the lord of all ! Indeed, he who is called the
invisible cause of all, who knoweth no deterioration, who is
the all-pervading soul, the centre round which every thing
moveth, the substance unto which the three attributes of
Satwa, raja, and tamd co-inhere, the universal soul, the im-
mutable, the material out of which hath been created this
universe, the creator iiimself, the controlling lord, the invisible
dweller in every object, whose work is this universe of five
elements, who is united with the six high attributes, is the
Pranava or (hn of the Vedas, is Infinite, incapable of being
moved by any force save his own will, displayed in splendour,
the embodiment of the mode of life called Sannyasa, who floated
ADIPARVA, i7^
on the waters before the creation, who is the source whence
hath sprung this mighty frame, who is the great- combiner^
the increate, the invisible essence of all, the great immutable,
who is THE ONE, is bereft of those attributes that are know
able by the senses, who is-the universe itself, without begin-
ning, birth, and decay, — that male being possessed of infinite
wealth and the Gran<l-father of all creatures,- took his' births
in the race of the Andhaka-Vrishnis for the increase of virtue ! '
"And Satyaki and Kritavarma, conversant with arms,
possessed of mighty energy, well-versed in all. branches of
knowledge, and obedient' to Narayana in everything and com-
petent in the use of weapons,. took their births from Satyaka
and Hridika. idnd the seed' of the great Rishi Varadwaja of
severe penances, kept in a pot, began to develop. And froiii
tfcat seed came i?rona (the ^o^Sorw.) And from the seed of
Gautama, fallen, upon a clump of reeds were born two that
were twins, the mother of Aswathama, (called Kripi;). and:
Kripa of great strength. Then was born the mighty Aswa-
thama from Drona. And then was born Dhrisbfea-dyumna, of
^e splendour of Agni himself, froih the sacrificial fite. And
the mighty hera was bora with bow in hand for the destruction
of Drona. And from the sacrificial altar was born Krishnar
(Draupa'U.) resplendent and handsome, of bright features ami
excellent beauty- Then were born the disciples of Eralhad— ^
Nagnajit and Suvala. And fi-om Suvala was born a son Sakuni
who from the ourse of the gods became theslayer of creatures
and the foe of virtue. And unto him was also born a daughter
('Gandhdri) the mother of Duryodhand. And bol^ were well-
versed in acquiring worldly profits. And from Krisl)na-Dwai^
payana were btwn, in the soil of Vichitravirya, Dhrita-uash-
tra — the lord of men, and Pandu of great strength. And
from Dwaipay ana wa& also born, in the Sudia caste, the wise
and intelligent Vidura, conversant with bath Dharma and
Artha, and free from all sins. And unto Pandu by his two
wives were born five sons like the celestials. The eljjest of
them wa& Yudhish-thira. And Yudhish-thira was born (of
the seed) of Dharma (Yama — the god of j'aslice) ; and Bhiuia
of the Wolfe's stomach of Maruta (Favaua or Vaju— the god
180 BrXHABHAEATA.
of wittd) ; and Dhananjaya (Arjuna) blessed with g0od for-
tune and thfe first of all wielders of weaponsj of Indra ; and
Nakula and Shahadeva, of handsome featu-res snad ever engag-
ed in the service of their superiors, were born of the twin
Aswinas, And unto the wise Dhrita-rashtra were b<wn an
hundred sons, viz, Duryodhana and others, and (in addition to
the hundred^ another, named Yuyutsu who was born of »
Vaisya woman. And amongst those hundred and oae, eleveSi
me, Dush-shaaana, Dush-saha, Durmarshana, Vikarna, Chitra-
sena, Vivingsati, Jaya, SatyaTrata, Purumitra, and Yayutsw
by a Vaisya wife, were all Mahdrathas (first class charioteers.)
And Avimanytt was bom of Suvadra, the sister of Vasudera^
"by Arjuna, and was therefore the grandson of the illustrious
Pandu. And unto the five Pandavas were born five sons by
(their common wife) Panchali (Draupadi.) And these princes
were all very handsome and conversant with all branches of
knowledge. From Yudhish-thira was borh Pritivindbya ; from
Vrikodara, Suta-soma ; from Aijuna, Sruta-kirti ; from Naki*-
ia, Shatanika ; and from Sabadeva, Sruta-sena of great prowess.
And Bhima, in the forest, begat in. Hidimva a son named Gha-
totkacha. And from Drupada was bom a daughter Shikhandi
who was afterwards transformed into a male child. And Shi-
khandi was so transformed into a male by a Yaksha named
Shuna for his own purposes.
" In that great battle of the Kurus came hundreds and
thousands of monarchs for fighting against each other. The
names of that innumerable host I am unable to recount even
in ten thousand years. I h^ve named, however, the principal
ones who have been mentioned in this history (of the Bharata.)"
And so ends the sixty-third Section in the Adivansavata^
rana of the Adi Parva.
Section LXIV.
(Adivansavatarana Pa/rva continued^.)
Janamejaya said, " 0 ,Brahmana, those thou hast namecj
and those thou hast not named, I msh ta hear of in detail, as
also of other kings by thousands. And, O" thow of great good
fortune, it behoveth thee to tell me in. full the object for
'tvhich those Maharathas, equal unto the celestials^ themselves,
were born an earth. "
Vaisampayana said, " It hath been heard by us, 0 monarchy
that what thou- askest is a mystery ta even the gods. I shall,
•however, speak it unto thee, after bowing down to Swayamind
^ the self-born. ) The son of Jamadagni ( Parushuxama )■ after
thrice seven times making the earth bereft of Kshatrias wend-
ed to that best af mountains — ^Mahendra — and there began his
ascetic penances. And then when the earth was made bereft of
Kshatrias, the Kshatria ladies, desirous of offspring, came, , O
monarch, to the Brabmanas. And Brahmanas of rigid vows had
connections with them during the womanly season alone,
but never, Qking, lustfully and aut of season. And Kshatria
ladies by thousands conceived from such connections with
Brahmanas. Then, O monarch, were born many Kshatrias of
greater energy — boys and girls-so that the Kshatria race might
thrive. And thus sprung the Kshatria race from Kshatria
, ladies by Brahmanas of ascetic penances. And the new gener-
ation, blessed with long life, began to thrive in virtue. And
thus the four orders having Brahmanas at their head were re-
established. And every man at that time went unto his wife
during season, and never from lust and out of season. And,
0 thou bull of the Bharata race, in the same way, other crea-
tures also, even those born in the race of birds, went unto
their wives during season alone. And, 0 thou protector of
the earth, hundreds of thousands of creatures were born, and
all were virtuous and began to multiply in virtue, all being
free from sorrow and disease. And, 0 thou of the elephant'^
tread, this wide earth having the ocean for her boundaries,
with her mountaias and woods and towns, was once more
182 MAHABHARATA.
governed by the Kshatrias. AmA when the earth began to^Be-
again governed virtuously by the Kshatrias, the other orders-
having Brahmanas for their first were filled, with great joy-.
And the kin-gs, forsaking all vices born of lust and auger and
jaatly awarding punishments on> those that deserved them,
protected the earth. And he of a huadred sacrifices possessed
also of a thousand eyes, beholding th^bt the Eshatria mouarcha
ruled so virtuously, pouring down vivifying showers at proper
tioi'SS and {^aees, blessed all creatures, And, O king, then no
&ne of immature years died, and none knew a woman before
attaining to age. And thus, QbuU of the Bharata race, this
earth to the very shores of the ocean became filled with men
that were asll long-lived. The Kshatrias performed great sacri^
fifces bestowing amch wealth. And the Brahmanas also- all stud^
led the Vedas with their branches and the Upanisadhs. And,
O king, no Brahmana in those days ever sold the Vedas ( i. ei-
tijjight for money) or ever read aloud the Vedas in. the pre-
sence of the SV'dras. And the Vaisyas with the help of bull-
ocks caused the earth to be tilled. And they never yoked thei-
c^ttle themselves. And they fed with care all cattle that were
lean. And men never milched kine as long the calves drank
only the milk of their dams (without having ta^en to grass or
any other food.) And no merchant in those days ever sold his
articles by false scales. And, 0 tiger amongst men, all per-
sons living in the waya of virtue did everything with eye*
set upon virtue. And,.0 monarch, all the orders were mind"
ful of the respective duties that appertained to them. Thus,
O tiger among men, virtue in those days never sustained any
diminution. And, Q bull of the Bharata race, both kine and
women gave birth to their offspring at the proper time. AncJ
the trees bore flowers and fruits duly according to- the seasons'.
And thus, ,0 king, the krita age having then duly set in, the
whole earth was filled with numerous creatures.
"And,. 0 bull of the Bharata race, when such was the
blessed state of, the terrestrial world, the Asuras, 0 lord of
men, began to be born in kingly lines. And the sons of Diti
(Daityas) being repeatedly defeated in war by the sons of Aditi
(celestials).! aud. deprived also of sovereignty and heaven, beg»a
'ITJITARYA, 18^
tfl be incarnate on earth. And, 0 kitig, the Asuras possessed
of great power, and desirous of sovereigaty among men, began
to be born on earth amongst various cireatures, such as kine,
horses, asses, camels, buffaloes, among creatures such as Ruks-
hasas and others, and in elephants and deer. And, O protector
of the earth, owing to those already born and those that were
being born, the Earth became incapable of supporting herself;
And amongst the sons of Diti (Daityas) and of Danu (Dana-
vas) cast out of heaven, some were born on this earth as kirig^
of great pride and insolence. And possessed of great energy,
they covered the earth in various shapes. And capable of
oppressing all foes, they filled this earth having the ocean for
her boundaries. And by their strength they began to oppress
Brahmanas and Kshatrias and Vaisyas and Sudras and all
other creatures also. Terrifying and killing all creatures, they
traversed the earth, O king, in bands of hundreds and thou-
sands. And bereft of truth and virtue, proud of their strength
and intoxicated with the wine of insolence, they even in-
sulted the great Rishis in their asylums.
"And the Earth thus oppressed by the mighty Asuras
endued with great strength and energy and possessed of abun-
dant means, began to think of going to Bralima. The united
strength of the creatures (such as Shesha, the tortoise, and the
huge Elephant), and of many Sheshas too, became incapable of
supporting the Earth with her mountains, burdened as she
was with the weight of the Danavas. And then, 0 king, the
Earth, oppressed with the weight and afflicted with fear,
sought the protection of the Grand-father of all creatures.
And she beheld the divine Brahma — the creator of the worlds
•knowing no deterioration — surrounded by the gods," Brah-
manas, and great Rishis, of exceeding good fortune, and ador-
ed by delighted Gandharvas and Apsaras always engaged in
the business of the celestials. And the Earth then adored
the Grand-father, having approached him. And the Earth,
desirous of protection, then represented everything unto him,
in the presence, 0 Bharata, of all the Protectors of the world.
But, 0 king, the Earth's object had been known before-hand
to the Omniscient Self-create Supreme Lord. And, 0 Bharata,
184 mahabharata;
creator as he is of the universe, why should he not know fully
what ia in the minds of all his creatures including the gods
and the Asuras ? And, 0 king, the lord of the Earth, the
CTeator of all creatures, Isa, Samihu, Prajapati, then spake
unto the Earth, And Brahma said, ' 0 thou holder of wealth,
for the accomplishment of the object for which thou hast ap-
proached me, I shall appoint all the dwellers of the heavens.' "
Vaisampayana continued, " Having said so unto the Earth,
O king, the divine Brahma bade her farewell. And the crea-
tor then commanded all the gods saying, ' To ease the Earth
of her burden, go ye and take your births on her according to
your respective parts and seek ye strife (with the Asuras al-
ready born there.)' And the creator of all, summoning also
ali the tribes of the Gandharvas and the Apsaras, spake unto
them these words of deep import : — ' Go ye and be born
amongst men according to your respective parts in forms that
ye like.'
. " And all the gods with Indra, hearing these words of the
lord of the celestials, — words that were true, desirable under
the cifcumstancea, and fraught with benefit,- — accepted them.
And they all having resolved to come on Earth in their res-«
pective parts, then went to Baikuntha where was Narayana —
the slayer of all foes, he who has the discus and the mace in
his hands, who is clad in purple, who is of bright splendour,
who hath the lotus on his navel, who is the slayer of the foes
of the gods, who is of eyes looking down upon his wide chest
(in yoga attitude), who is the lord of the Prajapati himself,
the sovereign of all the gods, of mighty strength, who hath
the badge of the Sreevatsa (the biggest jewel), who is the mover
of every one's faculties, and who is adored by all the gods.
Him — ^the most exalted of persons, Indra addressed, saying,
' Be incarnate.' And Hari replied, saying, 'Let it be.'
And thus endeth the sixty-fourth Section in the Adivansa*
vatarana of the Adi Parva.
Section- LXY.
( Sambhava Parva. )
Vaisampayana said, " Then Indra held a consultation witk,
Narayana about the latter's decent on earth from heaven with
all the gods according to their respective portions. And having
commanded all the dwellers of heaven, Indra returned from
the abode of Narayana. And the dwellers of heaven gradually
became incarnate on Earth for the destruction of the Asuras
and the welfare of the three worlds. And then, O ti^er.
amongst kings, the celestials took their births, according as
they pleased, in the lines of Brahmarshis and royal sages.
And they slew the Danavas, Kakshasas, Gandharvas and Snakes,
other man-eaters, and, indeed, many other creatures. And,
O bull of the Bharata race, the Danavas and Eakshasas,
Gandharvas and Snakes, could not slay the incarnate celestials
even in their infancy, they were so strong !"
Janamejaya said, " I desire to hear, from the beginning,
of the births of the gods, the Danavas, the Gandharvas, the
Apsaras, men, Yakshas, and Eakshas. Therefore, it behoveth
thee to tell me about the births of all creatures."
Vaisampayana said, " Indeed, I shall, having bowed down
to the self-create, tell thee in detail the origin of the celes-
tials and other creatures. It is known tliat Brahma hath six
spiritual sons, viz, Marichi, Atri, Angira, Pulastya, Pulaha,
and Kratu. And Marichi's son is Kasyapa, and from Kasyapa
have sprung these creatures. Unto Daksha (one of the Praja-
patis) were born thirteen daughters of great good fortune.
The daughters of Daksha are, 0 tiger among men and prince
of the Bharata race, Aditi, Diti, Danu, Kala, Danayu, Sinhi-
ka, Krodha, Pradha, Viswa, Vinata, Kapila, Muni, and Kadru.
The sons and grand-sons of these, gifted with great energy,
have been infinite. From Aditi have sprung the twelve Adi-
tyas who are the lords of the universe. And,, O Bharata, as
they are according to their names, shall I recount them to
thee. They are Dhata, Mitra, Aryama, Sakra, Varuna, Ang^a,
Vaga, VivaswaDj Pusha, Savita, Tashta, and Vishau, The
186 MAHABHAHATA.
youngest, however, is superior to them all in merit. Diti had
one son called Hiranya-kashipu. And the illustrious Hiranya-
kashipu had five sons, a,ll famous throughout the worlds. The
eldest of them all was Prahradha, the next was Sanghradha ;
the third was Anuhrada ; and after him were Shivi and Vash-
Jcala. And, O Bharata, it is known everywhere that Prahrada
had Ihree sons. They were Virochana, Kumva, and Nikumva.
And unto Virochana was born a son, Vali, of great prowess.
And the son of Vali is known to be the great Asura Vana.
And blessed with good fortune Vana was a follower of Rudra,
(Siva) and was known also by the name of Mahakala. And
Danu had forty sons, 0 Bharata ! The eldest of them all was
king Vipra-chitti of great fame, Shamvara, and Namuchi, and
Puloma; Ashiloma, aiid Keshi, and Durjaya; Ayashira, Aswa-
ehira, and the powerful Aswa-sanku ; also Gagana-murdha, and
Vegavana, and he called Ketuihana ; Swarvanu, Aswa, Aswa-
pati, Vrishaparva, and then Ajaka ; and Aswa-griva, and
Sukshma, and Tuhundu of great strength ; Ekapada, and Eka-
chakra, Virupaksha, Mahodara ; and Nichandra, and Nikumva,
Kupata, and then Kapata; Sarava, and Salava, Surya, and
then Chandrama ; these in the race of Danu are stated to be
well-known. The Surya and Chandrama (the Sun and the
Moon) of the celestials are other persons, and not the sons of
Danu as mentioned above. The following ten gifted with great
strength and vigour were also, O king, bom in the race of
Danu : — Ekaksha, Amritapa of heroic courage, Pralamva and
Naraka ; Vatapi, Shatru-tapana, and Shat-ha the great Asura ;
■Gavishta, and Vanayu, and the Danava called Dirghajihva.
And, 0 Bharata, the sons and the grand-sons of these were
.known to be countless. And Singhika gave birth to Rahu the
persecutor of the Sun and the Moon ; to three others, Su-
chandra, Ohandra-hanta, and Chandra-pramai-dana. And the
countless progeny of Krura (Krodha) were as much crooked and
wicked as herself. And the tribe was wrathful, of crooked
deeds, and persecutors of their foes. And Dahayu also had
four sons who were bulls among the Asuras. They were Vika-
hara, Vala, Vira, and Vritra the great Asura. And the sons
Of KoM were all like Kala (Yama) himself and smiters of all
, adiparva; 187
(foes. And they were of great fame, of great energy and
oppressors of all foes. And the sons of Kala were Vinashana-',
and Krodha, and then Krodha-hanta, and Krodha-shatrw,
And there were many others among the sons of Kala. And
Sukra the son of a Rishi was the chief priest- of the Asuras.
And the celebrated Sukra had four sons who were priests of
the Asuras. And they were Tashtadhara and Atri and two ■
others, Raudra and Karmi- They were like the Sun him-
self in energy, and devoted to Brahma and the welfare of the
worlds.
" Thus bath been recited by me, as heard in the Piirana,
the progeny of the gods and the Asuras both of great strengtK'
and energy. I am incapable, O king, of counting the des--
cendants of these, countless as they are and not much known^
to fame.
"And the sons of Vinata were Tarkhya, Arishta-nemi, and'
then G'adura and Aruna, Aruni, and Varuni. And Sheshaj
Ananta, Vasuki, Takshaka, Kurma, and Kulika, are known
to be the sons of Kadru ; and' Bhima-sena, XJgra-sena, Su-
parna, Varuna, Gopati, and Dhrita-rashtra, and Surya^varcha,'
the seventh ; Satiyavak, Arkaparna, Prayuta, Bhima, and Chi*
traratha known to fame, of great learning, and the controller
of his passions, and then Shalishira, and, O king, Parjannya,.
the fourteenth in the list; Kali, the fifteenth, and Naradai-
the sixteenth ; these Devas and Gandharvas are known to be
the sons of Muni (Dak^ha's daughter as mentioned before.) I
shall recount many others, 0 Bharata ! Anavadya, Manu,
Vansa Asura, Margana-pria, Anupa, Suvaga, Vasi, were the
daughters brought forth by Pradha, Sidha, and Puma, and'
Varhi, andPurnayu of 'great fame ; Brahmachari, Ratiguna, and
Suparna who was the seventh; Viswavasu, Tann, and Shuchandra
who was the tenth, were also the sons of Piadha ; and they were
gods some of them and some Gandharvas. And it is also known
that this Pradha of great good fortune by the celestial Rishi
( Kasyapa her husband ) brought forth the sacred race of the
Apsaras. Alamvusa, Misra-keshi, Vidyut-pama, Tilbt-tama,
Aruna, Rakshi'ta, Ramva, Monorama, Keshini, Suvahu, Surata
Saraja, Supria, were the daughters, and Ativahu, and the
|S8( UAfiABHASAfSlgi
celebrated Haha and Hutu, and Tumvura were the sons — the
best of Gandharvas — of Frodha. And Amrita, the Brahmanasf,,
kine, Gandliarvas, and Apsaraa, were born of Eapila as stated
in the Purana.
"Thus hath been recited to thee hy me the birth of aH
creatures duly — of Gandharvas and Apsaras, of Snakes, Supar-
nas, Rudras, and Marutas ; of kine and of Brkhmanas blessed
with great good fortune and of sacred deeds. And this account,
Qi read) extendeth the period of life, is sacred, worthy of all
praise, and giveth pleasure to the ear. It should be always
beard and recited to others, in a proper frame of mind.
"He who duly readeth this account of the birth of all high*
Jjoiiled creatures, in the presence of the gods and Brahmanas,
obtainetb large progeny, good fortune, and fame, and attaineth
also tu excellent worlds hereafter."
And so ends the sixty-fifth Section in the Sambhava of the
Adi Parva.
Section LXVL
{Sambhava Farva continued.),
Vaisampayana said, " It is known that the spiritual sons of
Brahma were the six great Risliis (already mentioned.) There
was another of the name of Sthanw- And the sons of Sthana
gifted with great energy were, it is known, eleven. They
were Mriga-vyadha, Sarpa, Niriti of great fame ; Ajaikapat,
Ahivradhna and Pinaki the oppressor of foes ; Dab ana, and
Iswara, and Kapali of great splendour ; Sthanu, and the illus-
trious Bharga. And these are called the eleven Budras. It
6ath been already said, that Mariohi, Angira, Atri, Pulastya,
Pttlaha, and Eratu — ^these six great Rishis of great energy-
are the sons of Brahma. It is well-known in the world that
Angira's sons are three, — ^Vrihaspati, ITtathya, and Samvarta,
all of rigid vows. And, O king, it is said that the sons of
Atri are numerous. And being great Rishis they are all con-
versant with the Vedas, crowned with ascetic success, and of
souls in perfect peace. And, O tiger among kings, the sons
©f Pulastya of great wisdom are the Eakshasas, Monkeys,
A Dl PARVA, JSQ
Einnaras ( half-men and half-horses ), and Yalcshas. And,
O king, the sons of Pulaha were, it ia said, the Salavaa ( the
winged insects ), the lions, the Kimpurushas (half-lions and
half-men), the tigers, bears, and wolves. And the sons of
Kratu, sacred as sacrifices, were the companions of Suryai
(the Valakhilyas), known in the three worlds and devoted to
truth and vows. And, 0 thou protector of the Earth, the
illustrious Rishi Daksha, of soul in c<>mplete peace, and great
asceticism, sprung from the right toe of Brahma. , And from
the left toe of Brahma sprang the wife of the high-souled
Daksha. And the Muni (Daksha) begat in her fifty daughters j
and all those daughters were of faultless features and limbs,
and of eyes like lotiis leaves. And the Prajapati Daksha,
not having any sons, made those daughters his Putrihas (so
that their sons might belong both to himself and their hus-
bands.) And Daksha bestowed according to, the sacred ordi-
nance, ten of his daughters on Dharma, twenty-seven on
Chandra (the Moon), and thirteen on Kashyapa. Listen as I
recount the wives of Dharma according to their names I
They are ten in all — Kirti, liaksmi, Dhriti, Medha, Pushti, Sra-
dha, Kria, Budhi, Lajja, and Mati. These are the wives of
Dharma as appointed by the self-create. It. is known also
throughout the worlds that the wives of Shoma (Moon) are
twenty-seven. And the wives of Shoma, all of sacred vows,
are employed in indicating time ; and they are the Nakshattras
and the Yoginis and they became so for assisting the courses
of the worlds.
"And Brahma had another son named Manu. And Manu
lad a son of name Prajapati. And the sons of Prajapati were
eight and were called the Fdswswhoml shall name in de-
tail. They were Dhara, Dhruva, Shoma, Aha, Anila, Anala,
Pratyusa, and Prabhasa. These eight are known as the Vasus.
Of these, Dhara and the truth-knowing Dhruva were born of
Dhumra; Chandrama ( Shoma) and Shasana (Anila) were born
of the amiable Shasa ; Aha was the son of Rata; and Hu-
tashana (Anala) of Shandilya ; and Pratyusha and Prabhasa were
the sons of Prabhata. And Dhara had two sons, Dravina and.
Hutahavyavaha. And the son of Dhruva is the illustrious KaU
190 MAHAEHARATA
(Time) the destroyer of the worlds. And Shoma's son is the
resplendant Vareha. And Varcha begets in his wife ManoharS
three sons — Shishira, Prana, and Eamana. And the sons of
Aha were Jyoti, Shama, Shanta, and also' Muni. And thfe
son of Agni is the handsome Kumara born itt the' forest of
reeds. And he is also called Kartikeya because he was reared
by Krittika and the others. And after Kartiteya were bora-
his three brothers Shakha, Vishakha, Naigameya. And the-
wife of Anila is SMw. And Shiva's sons were Manajava and
Avijnatia-gati. These two were the sons of Anila. The son of
Pratyusha, you must know, is th« Rishi by name Dfevala^
And Devala had two sons who were both exceedingly forgiving
and of great mental power. And the sister of Vrihasptai, the
first of women, uttering the sacred truth, engaiged in ascetic
penances, roamed over the ' whole Earth. And she became the
wife of Prabhasha the eighth Vasu. And she begat the illustrious
Viswakarma the founder of all arts. And he was the originator
of a thousand arts, engineer of the immortals,, the maker of
all kinds of ornaments, and the first of artists. And he it was
who constructed the celestial cars of the gods. AndmankincI
are enabled to live in consequence of the inventions of that
illustrious one. And he is worshipped for that reason by men.
And he is eternal and immutable this — Viswakarma.
"And the illustrious Dharma, the dispenser of all happi-
ness, assuming a human countenance came out through the
right brt^st of Brahma. And Ahasta (Dharma) hath three ex-
cellent sons capable of charming every creature. And they
are Shama, Kania, and Harsha. (Peace, Desire, and Gladness,)'
And by their energy they are supporting the worlds. And the
-wife of Kama is Rati, of Shama is Prapti ; and the wife of
Harsha is Nanda. And upon them, indeed, are the worifls
.made to depend (for all that their inhabitants do.)
"And the son of Marichi is Kasyapa. And Kasyapa's offs-
pring are the gods and the Asuras. And therefore is . Kasyapa
the Father of the worlds. And Tastri, of the form of (a mare)
"Vadava, became the wife of Savitri. And she gave birth, in
the skies, to two greatly fortunate twins the Aswinas. And, O
king, the sons of Aditi are twelve with Inolr^ heading them
ADI PARVA, 191
all. And the youngest of them all was Vishnu upon whom are
the worlds dependent.
"These are the thirty three gods (eight Vasus, eleven Budras,
twelve Adityas, Prajapati, and Vashatkara). And I shall now
recount their protjeny according to their Palcshas, Kulas, and
Ganas. The Rudras, the Sadhyas, the Marutas, the Vasus, the
Bhargavas, and the Viswadevas are each reckoned as a Paksha.
Gadura the son of Vinata and the mighty Aruna also, and the
illustrious Vrihaspati are reckoned among the Aditjyaa. The
twin Aswinas, all annual plants, and all inferior animals, are
reckoned among the Guhyakas,
" These are the Ganas of the gods recited to thee, O king I
This recitation washes men of all sins.
" The illustrious Bhrigu came out, ripping open tlie breast
of Brahma. The learUed Sukra is Bhrigu's eon. And the
learned Sukra becoming a planet and engaged according to the
Command of the self-existent in pouring and withholding rain,
and in despensing and remitting calamities, for sustaining the
Kves of all creatures in the three worlds traverses through the
skies. And the learned Sukra, of great intelligence and wis-
dom, of rigid vows, leading the life of a Brahmachari, divided
himself in twain by power of asceticism, and became the spiri-
tual guide of both the DaityaS and the gods. And after Sukra
was thus employed by Brahma in seeking the welfare (of the
gods and the Asuras), Bhrigu begat another excellent son.
This was Chyavana who was like the blazing sun, of virtuous
ifeoul, of great fame. And he came out of his mother's womb
in anger and became the cause of his mother's release, 0 king,
(from the hands of the Rakshasa.) And Arushi, the daughter
of Manu, became the wife of the wise Chyavana. And in her
was born Aurva of great reputation, And he came out rip-
ping open the thigh of Arushi. And Aurva begat Richika.
And Richika in his boyhood even became possessed of great
power and energy, and of every virtue. And Richika begat
Jamadagni. And the high-souled Jamadagni had four sons.
And the youngest of them all was Rama (Parashurama). And
Rama was superior to all his brothers in the [)08session of good
qualities. And he was skilful in all weapons, and became the
192 MAHABHARATA.
slayer of the Kshatrias, And he had his passions under com-
plete control. And Aurva had an hundred sons with Janaadagiij^
the eldest. And these hundred sons had offspring by thousands
spread over this Earth,
" And Brahma had two other sons, viz, Dhata and Vidhata^
who stayed with Manu. Their sister is the auspicious Laksmi
having her abode amid lotuses. And the spiritual sons of
Laksmi are the sky-ranging horses. And the daughter bora
of Sukra, named Divi, became the eldest wife of Varuna. In
her were born a son named Vala, and a daughter named Sura
(wine) giving joy unto the gods. And Adharma (Sin) was
born when creatures (from want of food) began to devour each
other. And Adharma always destroys every creature. And
Adharma had Niriti for his wife, whence the Rakshasas who
are called Nairitas (offspring of Niriti.) And she hath also
three other cruel sons always engaged in sinful deeds,. They
are Vaya (fear), Mahavaya (terror), and Mrityu (Death) who
is always engaged in slaying every created thing. And all-
destroyer as he is, he hath no wife, and no son. And Tamrd
brought forth five daughters known throughout the worlds.
They are Kaki (crow), Shyeni (hawk), Vashi (hen), Dhrita-rash-
tri (goose), and Shuki (parrot). And Kaki brought forth the
crows ; Shyeni, the hawks ; Vashi, the cocks and vultures ;
Dhrita-rashtri, all ducks and swans ; and she also brought forth
all Chakravakas ; and the fair Slmki of amiable qualities and
possessing all auspicious signs brought forth all the parrots.
And Krodha gave birth to nine daughters all of wrathful
disposition. And their names were Mrigi, Mrigamanda,
Hari, Bhadramana, Matangi, SharduU, Bheta, Suravi, and
the agreeable Surasa blessed with every virtue. And, O thou
foremost of men, the offspring of Mrigi are all animals of the
deer species. And the offspring of Mrigamanda are all ani-
mals of the bear species and those called Srimara (swift-foote^.)
And Bhadramana begat the celestial elephant Airavata for her
Bon. And the offspring of Hari are all animals of the monkey
species endued with great activity and also all the horses. And
those animals also that are called Oolangula (the cow-tailed)
are said to be the offspring of Hari, And Sharduli
ADl PARVA. 19ji
lions and tigers in numbers, and also leopards and, no doubt
of it, all other strong animals. And, 0 king, the ofifupring of
Matangi are all the elephants. And Sheta begat the large
elephant known by the name of Sheta endued with great
speed. And, O king, Suravi gave birth to two daughters,
the amiable Rohini and the far-famed Gandharvi, And, Q
Bharata, she had also two other daughters named Vimala and
Anala, From Rohini have sprung all kine, and from Gan-
dharvi all animals of the horse species. And Anala begat the
seven kinds of trees yielding pulpy fruits. (They are the date,
the palm, the hintald, the tali, the little date, the nut, and
the cocoanut.) And she had also another daughter called
ShuJci (the mother of the parrot species.) And Surasa begad
a son called Kanica (a species of long-feathered birds.) And .
Shyeni, the wife of Aruna, gave birth to two sons of great
energy and strength named Sampati and the mighty Jatayu.
Surasa also begat the Nagas and Kadru the Pannagas (snakes.)
And Vinata begat two sons Gadura and Aruna known exten-
sively. And, O king of men, O thou first of intelligent per-
sons, thus hath the genealogy of all the principal creatures
been fully described by me. By listening to this a man is
fully cleansed from all his sins, and acquireth great knowledge,
and finally attaineth to the first of states in after life."
And thus endetb the sixty-sixth Section in the Sambhava
of the Adi Parva,
Section LXVII.
(Sambhava Parva continued.)
Janamejaya said, "Worshipful one, I wish to hear froni
thee in detail about the birth, among men, of the goda, the
Daftavas, the Gandharvas, the Rakshas, the lions, the tigera,
and other animals, the snakes, the birds, in fact, of all crea-
tures ! I wish also to hear about the acts and achievements
of these, in due order, after they became incarnate in human
forms !"
Vaisampayana said, "O king of men, I shall first tell thee
all about those celestials and Danavas that were boru among
39^ MA-HABITARATA.
men. The first of Danavas who was known by the name of
Vipra-chitti became that bull among men noted as Jarasan-
dha. And, 0 king, that son of Diti who was known as Hi-
ranya-kasipu was known in this world a^mong men as the
powerful Shishupala. He who had been known as Sang-hlada,
the younger brother of Prahlada, became among men the
femous Salya, — tliat bull amongst the Vahlikas. The spirited
Auuhlad who 'had been the youngest became noted in the
world as Dhrista-ketn. And, 0 king, that son of Diti who
had been known as Shivi became on earth the famous monarch
Drama. And he who was known as the great Asura Vashkala
became on earth the great Bhaga-datta. The five great Asuras
gifted with great energy, Aya-shira, Aswa-sliira, the spirited
Aya-shanku, Gagana-murdha, and Vegavana, were all born
m tlie royal line of Kekaya and all became great monarchs.
That other Asura of mighty energy who was known by the
name of Ketumana became oa earth the monarch Amitouja
of terrible deeds. That great Asura who was known as Swar-
vanu became on earth the monarch Ugra-sena of fierce deeds.
That great Asura who was known as Aswa became on earth
the monarch Asoka of exceeding energy and invincible in
battle. And, . O king, the younger brother of Aswa who
was known as Aswapati, a son of Diti, became on earth the
mighty monarch Hardikya. The great and fortunate Asura
who was known as Vrisha-parva became noted on earth as
king Dhirgha-prajna. And, 0 king, the younger brother of
Vrisha-parva who was known by the name of Ajaka became
noted on earth as king Shalya. Tie powerful and mighty
Asura who was known as Aswa-griva became noted on earth
as king Rocha-mana. And, O king, the Asura who was known
as Suksma, endued with great intelligence and whose achieve-
ments also were great, became on earth the famous king Vri-
had-ratha. And that first of Asuras who was known by the
name of Tuhunda became noted on earth as the monarch Sena-
vindu. That Asura of great strength vrho was known as
Ishupa became the monarch Nagna-jita of famous prowess.
The great Asura who was known as Ekachakra became noted
on earth as Priti-viudhya, The great Asura Yix-upaksha capable
ItDI PARVA,
193:
of displaying various modes of fight became noted" on earth>
as king Chibravarma. Tlie first of Danavas, the heroic Hora,
■who quelled the pride of all foes became on earth the famous -
and fortunate Suvahu. The Asura Sahara- of great energy and'
the destroyer of foemen became noted on earth as king Vahli^
ka. That best of Asuras called Nichandra. whose face was-
as handsome as that of the Moon became noted on earth as.
the fortunate monarch Munja-kesha. That Asura of great
intelligence called Nikumbha who was never vanquished in-
battle was born on earth as king Devadhipa the first among:
monarchs. That great Asura known amongst the sons of
Diti by the name of Sharava became on earth (he royal sage-
called Eiiurava. And, 0 king, the great Asura of exceeding
energy, the fortunate Kupatha was born on. eartli as thie fa**-
mous monarch Suparsha. The great Asura, 0 king, -who waa-
called Krathawas born on earth as the royal, sage Parvatya of.
form resplendent like a golden mountain. He amongst the
Asuras who was knowJi aa Shalava the second became oa.
earth the monarch Prahlad in the country of the Vahlikas. The
foremost among' tlie sons of Di-ti known by. the name of
Chandra and handsome as the lord of the stars himself be-
came on earth noted as Chandra- varina the king of the
Kambojas. That bull amongst the Danavas who was known
by the name of Aika became on earth, O king, the royal sages
Rishika. That best of Asuras who was known as Mritapa
became on earth, O best of kings, the monarch Paschimanu-
paka. That great Asura of surpassing, energy, known as
Garishta became noted on earth as king Druma-sena. The
great Asura who was known as Mayura became noted on
earth as the monarch Viswa. He who was knowti as the young-
er brother of Mayura became noted on earth as the monarch
Kalakirti. The mighty Asura who- was known as Chandra-
hanta became on earth the royal sage Sunaka. The great
Asura who was called Chandra-vinashana became noted on
earth as the monarch Janaki. That bull amongst the Dana-
vas, 0 prince of the Kuru race, who was called Dhirgha-^ihva,
became noted on earth as Kashi-raja. The Qraha who was
brought forth, by Singhika and who persecuted the Sun and.
19@) MABABHARATAt
the Moon became noted on earth as the monarch Kratha.
Tlie eldest of the four sons of Danayu who was known hy
the name of Vikshara became on earth the spirited monarch
Vaanmitra. Tlie second brother of Vikshara — that great
Asnra, was born on earth as the king of the country called
Pandya. That best of Asnras who was known by the name
of Valiaa becanae on earth the monarch Paundra-matsyaka^
And, O king, that great Asara who was known as Vitra be-
came on earth the royal sage known by the name of Mani-
mana. That Asura who was the younger brother of Vitra
and known as Krodha-hanta became noted on earth as king
Danda, That other Asura who was known by the name of
Krodha-vardhana became noted on earth as the monarch
Danda-dhara. The eight sons of the Kaleyas that were bora
on earth all became great kings endued also with the prowess
of tigers. Tlie eldest of them all became king Jayat-sena in
Magadlia. The second of them, in prowess like to Indra, became
noted on earth as Aparajita. The third of them, endued
with great energy and power of producing decepti-on, was born
on earth as the king of the Nishadhas gifted with great
prowess. Tliat other amongst them who was known as th&.
fotirth was noted on earth as Sreniman, that best of royal sages.
That great Asara amongst them .who was the fifth became
noted on earth as king Mahouja the oppressor of enemies.
That great Asura possessing great intelligence who was the
sixth of them became noted on earth as Abhiru that best of
royal sages. The seventh of them became known through-
out the earth, from the centre to the sea, as king Samudra-
sena well- acquainted with the trutlis of the Dharma S^fiasfras.
The eighth of the Kaleyas known as Vrihat became on earth
a virtuous king ever engaged in the good of all creatures. The
mighty Danava known by the name of Kukshi became known
on earth as Parvatia of form resplendent as a golden moun-
tain. The mighty Asura Krathana gifted with ..great energy
became noted on earth as the monarch Suryaksha. The "reat
Asura of handsome features known by the name Surya, be-
came on earth the monarch of the Vahlikas by name Darada,
tlie foremost of all kings. And, 0 king, from the tribe
JkSlPAIlVA. 197
oF Asuras called Krodhavasa, of whom' I have already spoken
to thee, were born many heraic kings on earth. Madraka,
and Karna-veshta, Sidhartba, and also Kitaka ; Suvira, and^
Suvahu, and Mahavira, and also Vahlika ; Kratha, Vichitra,
Suratha, and the haad'sorae king Nila ; and Ohiravasa, and
Bhumi-pala; and Dantavakra, and he who was called Durjaya ;
that tiger amongst kings named Rulcmi, and king Janamejaya ;'
Ashada, and Vahu-vega, and also Bhuriteja ; Ekalavya, and»
Sumitra, Vatadbana, and also Gomukha ; the tribe of kings'
called the Kariishakas, and also Khema-dhurti ; Srutayu, and
Udvaha, and also Vribat-sena ; Kshema, Ugra-tirtha, the kmg
&f the Kalingaa; and Matiman, and he who was known as king'
Iswara ; these first of kings were all born of the Asura class
called Krodhavasa.
" There was also born on earth a mighty Asura known
amongst the Danavas by the name of Kalanemi, endued with
great strength, of grand achievements, and blessed with a'
large share of prosperity. He be came the mighty son of Ugra-'
sena and was known on earth by the name of Kansa. And he
who was known among the Asuras by the name of Devaka and'
was besides in splendour like unto Indra himself, was born on'
earth as the foremost king of the Gandharvas. And, O mon-
arch, know thou that Drona the son of Varadwaja, not born of
any woman, sprung from a portion of the celestial Rishi Vri-
haspati of grand achievements. And he was the prince of all
bowmen, conversant with all weapons, of mighty achieve-
ments, of great energy. Thou shouldst know he was also well
acquainted with the Vedas and the science of arms. And he
was of wonderful deeds and the pride of his race. And, O
king, his son the heroic Aswathama, of eyes like the leaves of
lotus, gifted with surpassing energy and the terror of all
foes, the great oppressor of all enemies, was born on earth of
the united portion of Mahadeva, Yama, Kama, and Krodhai
And from the curse of Vashista and the command also of
Indra, the eight Vasus were born of Ganga by her husband
Shantanu.' The youngest of them was Visma the dispeller of
the fears of the Kurus, gifted with great intelligence, conver-,
pant with the Vedas, the first of speakers, and the thinner of
108 Mababharata.
the enemy's ranks. And possessed of mighty energy and the
first of all persons acquainted with all weapons, he encountered
tiie illustrious Rama himself the son of Jamadagni of the Bhrigu
race. And, O king, that Brahmana sage who^ on earth was
known by the name of Kripa and was the embodiment of all
manliness, was born of the tribe of the Rudras. And the
Hiicrhty charioteer and king who on earth was known by the name-
of Sakuni, that crusher of foes, thou shouldst know, 0 king,
was Dwapara himself (the third ywga.) And he who was
gatyaki of sure aim and the upholder of the pride of the Visni-
race, that oppressor of foes was begotten of the portion of the
gods called the Marutas. And that royal sage Drupada who-
on earth was a monarch the first among all persons bearing
arms was also born of the same tribe of the celestials. And,
O king, thou shouldst also know that Kritavarma, that prince
^mong men, of deeds, unsurpassed" by any one, and the fore-
most of all bulls amongst Khatrias, was born of the portion,
of the same celestials. And that royal sage also, Virata by
name, the. scorcher of the kingdoms of others, and the great
oppressor of all foes, was born of the portion of the same-
gods. That son of Arishta who was known by the name o£
Hansa was born in the Kuru race and became the monarch o£
the Gandharvas. He who was known as Dhrita-rashtra born of
the. seed of Krishna-Dwaipayana, and gifted with long arms
and great energy, a monarch besides of the prophetic eye;
became blind in consequence of the fault of his mother and the
wrath of the Rishi. His younger brother possessed of great
strength and who was really a great being, known as fandu,
was devoted to truth and virtue and was purity's self. And, 0
king, thou shouldst know that he who was known on earth as
Vidura, who was the first of all virtuous men, who was the
god himself of justice, was the excellent and greatly fortunate
son of the Rishi Atri. The evil-minded and wicked king
Duryodhana, the destroyer of the fair fame of the Kurus,
was born of a portion of Kali on earth. He it was who
caused all creatures to be slain and the earth to be wasted' j
and he it was who fanned the fire of hostility that ultimately
consumed all. They who had been the sons of Pulastya (the
ABlPARVA. 199
Bakshasas) were born oh earth among men as Duryodliana's
brothers— that ceatury of wicked individuals commencing
with Dush-shasana as their first. And, 0 bull among the
Bharata princes, Durmukha, Du'sh-shaha, and others' whose
names I do not mention, who always supported Duryotlhana
(in all his schemes), were, indeed, the sons of Pulasiya. And
over and above these hundred, Dhrita-rashtra had one son
named Yuyutsu born of a Vaisya wife."
Janamejaya said, " O illustrious one, tell me the names of
Dhrita-rashtra's sons according to the order of their births
beginning from the eldest."
' Vaisampayana said, " 0 kiiig, they are as follows : — Duryo-
dhana, and Yuyutsu, and also Dush-shasana ; Dushshaha, and
Diish-shala, and then Durmukha ; Viving-shati, and Vikarua,
Jala-sandha, Siiloohana; Vinda and Anuvinda, Dud-dharsha,
Suvahu, Dushpradharsana ; Durinarshana, and Durmukha,
Dusbkarna, and Kama ; Chitra and Upachitra, Chitraksha,
'Charuchitra, and Angada ; Durmada, and. Dushpradharsha,
Vivitsu, Vikata, Sania ; Urna-nava, and Padma-nava, Nanda
and Upanandaka ; Senapati, and Sushena, Kundodara and
Mahodara ; Chitra-vahu, and Chitra- varma, Suvarma, Dur-
virochana ; Ayavahu, Maha-vahu, Chitrachapa and Sukundala ;
Bhima-vega, Bhim-vala, V^alaki, Bhima-vikrama ; Ugrayudha,
Bhima-shara, Kanakayu, Dridhayudha ; Dridha-varma, Dri-
dha-kshatra, Soma-kirti, Auudara ; Jaia-sandha, Dridha-san-
dha, Satya-sandha, Sahasra-vak ; Ugrasrava, Ugra-sena, and
Kshema-murti ; Aparajita, Panditaka, Vishalaksha, Duradhara;
Dridha-hasta, and Suhasta, Vata-vega and Suvarchasa ; Adi-
tya-ketu, Vaihvasi, Naga-datta and Anuyaina ; Nishangi, Kava-
chi, Dandi, Danda-dhara, Dhanugraha; Ugra, Bhima-ratha,
Vira, Viravahu, Alolupa ; Abhaya, and Raudra-karma, also he
who was Dridha-ratha ; Ana-dhrishya, Kunda-veda, Viravi,
Dhirgha-lochana ; Dirgha-vahu, Maha-vahu, Vyudhoru, Kana-
'^kangada ; Kundaja, and Chitraka. There was also a daughter
named Dush-shala who was over and above the hundred. And
Yuyutsu who was Dhrita-rashtra's son by a Vaisya wife was
also over and above the hundred. Thus, O king, have I re-
cited the aames of the hundred soas and the name also of ths
200 MAHABHARATA.
daughter (of Dhrita-rashtra.) Thou hast now known theif
names according to the order of their births. All of them
were heroes and great charioteers, and skilled in the art of
war. All of them were, besides, versed in the Vedas, and, O
king, all of them had crossed the Shastras. All of them were
mighty in attack and defence, and all were graced with learn->
ing. And, 0 monarch, all of them had wives suitable to
themselves in grace and accomplishments. And, O king, when
the time came, the Kaurava monarch bestowed his daughter
Dush-shala on Jayadratha the king of Sindhu agreeably to the
counsels of Sakuni.
"And, 0 monarch, know thou that king Yudhish-thira
was a portion of Dharma ; that Bhim-sena was of the diety of
wind ; that Arjuna was of Indra the chief of the celestials ;
and that Nakula and Sahadeva, the handsomest beings among
all creatures, and unrivalled in beauty on earth, were similar-
ly portions of the twin Aswinas. And he who was known aa
the mighty Varcha — the son of Shoma — became Abhimanyu of
wonderful deeds, the son of Arjuna. And before his incarnar
tion, 0 king, the god Soma had said these words to the celes-
tials : — 'I cannot give (part with) my son. He is dearer to
me than life itself. Let this be the compact and let it not be
transgressed. The destruction of the Asuras on earth is the
work' of the celestials and therefore is it our work as well.
Let this Varcha therefore go thither but let him not stay
there long, Nara, whose companion is Narayana, will take his
birth as Indra's son and, indeed, will be known as Arjuna the
mighty son of Pandu, Tliis boy of mine shall be his son and
become a miglity charioteer in his boyhood. And let him, ye
.best of immortals, stay on earth for sixteen years. And when
he attaineth to his sixteenth year that war shall take place
in which all who are born of your portions shall achieve the
destruction of mighty warriors. But a certain encounter shall
take place without both Nara and Narayana (taking any
part in it.) And, indeed, your portions, ye celestials, shall fight
having made that disposition of the forces which is known by
the name of tlie Ghockra-vuhct. And my son shall compell
all foes to retreat before him, Th^ boy of mighty arms having
ADIPARVA. 201
penetrated the impenetrable Vuha shall range within it fear-
lessly and send a fourth part of the hostile force, in course of
half a day, unto the regions of the king of the dead. Then
numberless heroes and mighty charioteers returning to the
charge towards the close of the day, shall my boy of mighty
arms re-appear before me. And he shall beget one heroic son
in his line who shall continue the almost extinct Bharata race.'
Hearing these words of Shoma, the dwellers of heaven repliedj
'So be it.' And they then all together applauded and worship-
ped (Shoma) the king of the stars. Thus, 0 king, have I re-
cited to thee the (particulars of the) birth of thy father's
father !
"Know thou also, O monarch, the mighty charioteer Drishta-
dyumna was a portion of Agai. And know also that Shi->'
khandi, who was at first a fenaale, was (the incarnation of ) a
Rakshasa. And, O tfeou bull of the Bharata race, they who
had become the five sons of Draupadi — those bulls amongst
the Bharata princes— were the celestials known as the Viswas.
Their names were Pi-itivindhya, Sata-soma, -Sruta-kirti, Sata-
nika the son of Nakula, and Sruta-sena endued with mighty
' energy.
"Shura — the first of the Yadus — was the father of Vasudeva;
He had a daughter called Pritha who in beauty was unrivalled
on , earth. And Shura, having promised in the presence of
fire that he would give his first-born child to Kunti-bhoja
the son of his paternal aunt who was without offspring, gave
his daughter unto that monarch in expectation of his favors*
And Kunti-bhoja thereupon made her his daughter. And
she was thenceforth, in the house of her (adoptive) father^
engaged in attending upon Brahmanas and guests. One day
she had to attend upon the wrathful ascetic of rigid vows —
Durvasha by name — acquainted with truth and fully conver-
sant with the mysteries of religion. And Pritha with all
possible care gratified the wrathful Rishi of soul under com-
plete control. And the worshipful one gratified with the atten-
tions bestowed on him by the maiden told her, ' I am satisfied,
O fortunate one, with thee ! By this mantra (that I am about
to give tbee, thou shult be able to summon (to thy side) what-
202 "MAHAKHARATa.
ever celestials thou likest. And by their grace shalt thou alaa
obtain children !' Thus addressed, the girl, (a little while
after) possessed with curiosity, summoned, during the period
of her maiden-hood, the god Arka (Sun.) And the lord of
light thereupon made her conceive and begat in l*er a sou who
was the first of all wielders of weapons. And from fear of
her relatives she brought forth in sceresy that child who came
• out with «ar-rings and coat of mail. And he was gifted with
the beauty of a celestial infant, and in splendour was like unto
the maker of day himself and every part of his body was
symmetrical and well embellished. And Kunti cast the handsome
■ child into the water. But the child thus thrown into the water
■was taken up by the excellent husband of Radha and given
by him to his wife to be by her adopted as their son. And the
couple gave him the name of Vasu-sena by which appellation
the child soon became known all over the land. And as he grew
up he became verj' strong and excelled in all arms. And the
-first of all successful persons, he soon mastered the Vedangas,
And while the intelligent one who had truth for his strength
was studying the Vedas, there was nothing he would not give
to the Brahmanas. At that time Indra — the originator of
ail things— moved by the desire of benefiting bis own son
Arjuna, assuming the guise of a Brahmana, came to him and
begged of the hero his ear-rings and natural armour. And
the hero taking off his ear-rings and armour gave them unto
the Brahmana. And Sakra (accepting the gifts) presented to
the giver a, Sakti {miasiie weapon) surprised (ati his open-hand-
edness) and addressed him these words: — 'O invincible one,
amongst the celestials, Asuras, men, Gandharvas, Nagas, and
Rakshasas, he at whom thou hurlest (this weapon), that one
shall certainly be slain !' And the son of Surya was at first
known in the world by the name of Vasu-sena. But for his
deeds he subsequently came to be called Kama. And because
the hero of great fame liad taken off his natural armour there-
fore was he — the first son of Pritha — called Kama. And, 0
thou best of kings, the hero began to grow up in the Suta
caste. And, 0 king, know thou that Karna — the first of all
exalted men— the foremost of all wielders of wea[)ons— .the
stayer of foes — and the best portion of the maker of day — was
the friend and counsellor of Duryodhana. And he called
Vasudeva, endued with- great valor, was among men a portion^
ef him called Narayana — the god of gods — eternal !' And''
Valadeva of exceeding strength was a portion of the Nagai'
Shesha. And, 0 monarch, know thou that Ptadyumna (Kama)>
of great energy was Sanat-kutnara. And in this way the
portions of various other dwellers of heaven became exalted
Vaen intlie race of Vasudeva increasing the glory thereof. And,.
0 king, the portions of the Gdna of Apsaras which I have
mentioned already, also became incarnate on earth aecording-
to Indra's commands. And sixteen thousand portions of those-
goddesses became, O king, in this world of men the wives of
Tasudeva*. And a portion of Sri herself became incarnate on.
earth, for the gratification of Narayana, in the line of Bhismaka,
And she was by name the chaste Eukmini. And- the fault-
less Draupadi, slendier-waisted' like the wasp, was born of the
portion of Shachi (the queen of the celestials)' in the line of
Prupada. And she was niether low nor- tall in stature. And!
she was of the fragrance of the blue lotus, of ejes- large as
fotuB leaves-, of thighs fa*ir and round, of dense masses of
black curly hair. And endued with every auspicious feature
and of complexion like that of the emerald, she became
the charmer of the hearts of five foremost of men. And the
two goddesses Siddhr and Dhriti became the mothers of those
five and were calTed Kunti and Madri. And she who waa
Mati became the daughter (Gandhari) of Suvala.
" Thus, 0 king, have I recited to thee all about the in-
carnations, according to their respective portions, of the gods,
the Asuras, the Gandliarvas, the Apsaras, and of the Raksh-
asas. They who were born on earth as monarchs invincible
in war, those high-souled ones who were born in the wide
extended line of the Yadus, they who were born as mighty
monarchs in other lines, they who were born as Brahmanas
and Kshatrias and Vaisyas, have all been recited by me duly.
And this account of the incarnation (of superior beings accord-
ing to their respective portions) capable of bestowing wealth,
foiue, offspring, long life, mi success, should always be beard
201 MAHABB;AI5,ATAi
in a proper frame of mind. And having listened to tliis account
of incarnations, according to tbeir portions, of gods, Gandharvasj
and Rakshasas, the hearer becoming acquainted with the
creation, preservation, and destruction of the universe and
acquiring wisdom, is never depressed even under the most
cnfiTossins' sorrows."
And so ends the sixty-seventh Section in the Sambhava of
the Adi Parva.
Section LXVIII.
{Sambhava Parva continued.)
Janamejaya said, "O Brahmana, I have, indeed, heard
from thee this account of the incarnation, according to their
portions, of the gods, the Danavas, the Rakshasas, and also
of the Gandharvas and the Apsaras. I, however, again desire
to hear of the dynasty of the Kurus from the very beginning.
Therefore, O Brahmana, speak of this in the presence of all
these Erahmarshis I "
Vaisampayana said, " 0 exalted one of the Bharata race,
the founder of the Paurava line was Dushmanta gifted with
great energy. And he was the protector of the earth bounded
by the four seas. And that king had full sway over four quarters
of this world. And he was the lord also of various regions in
the midst of the sea. And that great oppressor of all foes
had sway over the coimtries even of the mlecchas.
And during his rule there were no men of mixed castes, ho
tillers of the soil (for the land of itself yielded produce), no
workers of mines (for the surface of the earth yielded abun-
dance), and no sinful men. All were virtuous, and did every
thing from motives, O tiger among men, of virtue. There
was no fear of thieves, 0 dear one, no fear of famine, no fear
of disease. And all the four tirders took pleasure in doing their
Jrespective duties and never performed religious acts for obtain-
ing fruition of desires. And his subjects depending upon him
never entertained any fear. And Parjannya (Indra) poured
showers at the proper lime and the produce of the fields was
always pulpy and juicy. And the earth was full of. all kinds
ADI PARVA, 205
of wealth and all kinds of animals. And the Brahmanaa
were always engaged in their duties and they were always
truthful. And the youthful monarch was endued with wonder-
ful prowess and a physical frame hard as thunder-holt so that
he could, taking up the mountain Mandara, support it in hia
arms with its forests and bushes. And he was well-skilled in
four kinds of encounters with the mace (hurling it at foes in a
distance, striking at those that are near, whirling it in the
midst of many, and driving tlie foe before.) And he was
skilled also in the use of all kinds of weapons and in riding
elephants and horses. And in strength he was like unto
Vishnu, in splendour like unto the maker of day, in gravity
like unto the Ocean, and in patience like unto the Earth.
And the monarch was loved of al I his subjects, and he ruled
his contented people virtuously. "
And thus ends the sixty-eighth Section in the Sambhava
of the Adi Parva.
Section LXIX.
C Sambhava Parva continued. )
Janamejaya said " I desire to hear from thee about the
birth and life of the high-souled Bharata and of the origin of
Sakuntala. And, O worshipful one, I also desire to hear all
about Dushmanta— that lion among men — and how the hero
obtained Sakuntala. It behoveth thee, O knower of- truth and
first of all intelligent men, to tell me everything. "
Vaisampayana said, " Once on a time (king Pushmanta) of
mighty arm and accompanied by a large force went into the
forest. And he took with him also hundreds of horses and
elephants. And the force that accompanied the monarch was of
four kinds (foot-soldiers, charioteers, cavalry, and elephants,)—
heroes armed with swords and darts and bearing in their hands
maces and stout clubs. And surrounded by hundreds of warriors
with Prasa and Tomara (missile weapons) in their arms, the
monarch set out on his journey. And with the leonine roar
of the warriors and with the notes of the conch, and the
sound of the drum, with the rumbling of the chariot wheels^
206 MAftABHARATA.
and with the deep roar of the huge elephants, all minglTng^
with the neighing of horses and the clashing of weapons
of the variously armed attendants in diversified dresses, there
arose a deafe^ning tumult while the king was on his march.
And ladies gifted with great beauty, from the terraces of goodly
mansions, beheld that heroic monarch the achiever of his own
fame. And the ladies saw that he was like unto Sakra, the
slayer of bis enemies, capable of repulsing, the elephants of foes.
And they believed that he was the wielder of the thunder-bolb
himself. And they said, 'This is that tiger among men who in
War is equal unto Vasu in prowess, and in conseqaence of th&
might of whose arm there are no foes left. ' And saying this,
the ladies from aftection gratified the monarch by showering
flowers on his head. And followed by foremost of Brabmanash
uttering blessings all the way, the king in great gladness oi
heart went towards the forest eager on slaying the deer. And
many Brahmanas, Esbatrias, Vaisyas, and Sudras followed the-
monarch who was like unto the king of th« celestials seated
on the back of a proud elephant. The citizens and other
classes followed the monarch for some distance. And they at
last refrained from going further at the command of the king.
And the king, then, ascending on his chariot, of winged speed
filled the whole earth and even the heavens, with the gliar-
ghara of his chariot wheels. And as he went he saw around
him a forest like unto i^amcZawa itself (the celestial gardens.)"
And it was full of Vilwa, Arkd, Khddira (catechu) Kopithwa,
and Dhava trees. And he saw that the soil was uneven and
scattered over with blocks of stone looseaed from the neigh-
bouring cliffs. And he saw that it was without water and
without human beings and lay extended for many Yojanas
around. And it was full of deer and lions and other terrible
beasts of prey.
"And king Dushmanta, that tiger among men, assisted by
his followers and the warriors in his train, agitated that forest
killing numerous animals. And Dushmanta, piercing them
with his arrows, felled numerous tigers that were within shoot-
ing range. And the king wounded many that were too distant,
■and killed many that were too near with hia heavy sword, Aad
ADl PARVA, 207
that foremost of all wielders of darts killed many by hurling
his darts at them. And well conversant with the arts of
whirling the mace, the king of immeasurable prowess fearless-
ly wandered over the forest. And the king roamed about
killing the inmates of the wilderness somtimes by his swords
and sometimes by fast-descending blows of his mace and heavy
short clubs.
"Aiid when the forest was so agitated by the king possessed
•of wonderful energy and by the warriors in his train delight^
ing in warlike sports, the lions began thereupon to desert it
in numbers. And herds of animals deprived of their leader^
from fear and anxiety began to utter loud cries as they fled in
B,ll directions. And fatigued with fliglit they began to fall
down on all sides, unable to slake their thirst having reached
river-beds that were perfectly dry. And many so falling were
eaten up by the hungry warriors. While others were eaten up
after having been duly quartered and roasted in fires lit up
by the warriors. And many strong elephants maddened wi(h
the wounds they received and alarmed also beyond measure
fled with trunks upraised on high. And those wild elephants
betraying the usual symptoms of alarm by urinating and
ejecting the contents of their stomach and vomitting blood
in large quantities trampled, as they ran, many warriors to
■death. And that forest which had been full of animals, was
by the king with his masses of followers and sharp weapon3
soon made bereft of lions and tigers and other monarchs of the
wilderness."
And thus endeth the sixty-ninth Section in the Sambhava
©f the Adi Parva.
Section LXX.
(Sambhava Parva continued.)
Vaisampayana said, "Then the king with his followers
having killed thousands of animals entered another forest for
purposes of hunting. And attended by a single follower and
fatigued with hunger and thirst he came upon a large desert
Du the frontiers of the forest. And having crossed this hei'b'
208 MAHAEHARA^TA.
less plain the king came upon another forest full of the re-
treats of ascetics, beautiful to look at, delighting the heart; r
and of cool, agreeable breezes. And it was full of trees
covered with blossoms, the soil overgrown with the softest and
greenest grass, extending for many miles around, and eclioing
with the sweet notes of winged warblers. And it resounded
also with the notes of the male Kohila and of the shrill cicala.
And it abounded with magnificient trees with outstreched
branches forming a shady canopy overhead. And the bees-
hovered over flowery creepers all around. And there were
beautiful bowers in every place. And there was no tree with--
out flowers, none without fruits, or none that had prickles on
it, or none that had no bees swarming around it. And the;
whole forest resounded with tlie melody of winged choristers,'
And it was decked with various flowers. And there were re-
freshing shades of blossoming trees.
" Such was the delicious and excellent forest that the great
bowman entered. And trees with branches beautified with
dusters of flowers began to gently wave at the soft breeze and
rain their flowers over the monarch's head. And the trees clad
in their flowery attire of all colors, with sweet-throated
warblers perching on tliem, stood there in rows with heads
touching the very heavens. And around their branches hang-
ing down with the weight of flowers the bees tempted by
the honey hummed in sweet chorus. And the king endued
vvith great energy beholding innumerable spots covered with
bowers of creepers decked with thick clusters of flowers, from
excess of gladness became very mueh charmed. And the forest
was exceedingly beautiful in consequence of those trees ranged
around with flowery branches twining with each other and
looking like so many rain-bows for gaudiness and variety of
color. And it was the' resort of bands of ascetics crowned
with success, of the Charanas, of tribes of Gandharvas and
Apsaras, of monkeys and Kinnaras drunk with joy. Delici-
ous, cool, and fragrant breezes conveying the effluvia of fresh
flowers blew in all directions as if tliey had come there to
sport with the trees. And the king saw that charming forest
gifted with ouch beauties, And it was situate in a delta of
AD I PARVA, S09
the river, and the cluster of high trees standing together made
the place look like a gaudy flatstafif.
" And in that.forest which was the resort of ever-cheerfal
birds, the monarch saw a delightful and charming retreat
of ascetics. And there were many trees around it. And the
sacred fire was hurniag within it. And the king worshipped
that unrivalled retreat. And he saw sitting in it numerous
Yotis, Valakhillyas, and other Munis. And it was adornecl
with many chambers containing the sacrificial fire. And the
flowers dropping from the trees had formed a thick carpeb
spread over the ground. And the spot looked exceedingly
beautiful with those tall trees of large trunks. And by it flowed,
O king, the sacred and transparent Malini with every speciea
of water-fowl playing on its bosom. And that stream infused
gladness into the hearts of the ascetics who resorted to it for
purposes of ablutions. And the king beheld on its banks many
innocent animals of the deer species and was exceedingly de-
lighted with all he saw.
"And the monarch, the course of whose chariot no foe could
obstruct, then entered that ^asylum which was like unto the
region of the celestials, being exceedingly beautiful all over..
And the king saw that it was on the margent of the sacred
stream which was like the mother of all the living creatures
residing in its vicinage. And on its beach sported the Chalera-
vaka, and waves of milk-white foam. And there stood also thQ
habitation of Kinnaras. And monkeys and bears too disported
in numbers. And there lived also holy ascetics engaged in
study and meditation. And there could be seen also elephants
and tigers and snakes. And it was on the banks of thafj
stream that the excellent asylum of the illustrious Kasyapa
stood offering a home to numerous Rishis of great ascetic merit.
And beholding that river, and the asylum also washed by
that river which was studded with many islands and which
possessed banks of so much heauty, — an asylum like unto that
of Nara and Narayana laved by the waters of the Gainges,— r
the king then resolved to enter into that sacred abode. And
that bull among men, desirous of beholding the great Rishi of
ascetio wealth, the illustrious Sauwar of the race of Kasy«pa
"7
fl(t. UAHABBABATA,
Y)Be who possessed every virtue and who for his splendour
could with difficulty be gazed at, then approached that forest
resounding with the notes of maddened peacocks and like
unto the gardens of the great Gandharva Chittra-ratha him*
self. And halting his army, consisting of flags, cavalry, in-
fantry, and elephants, at the entrance of the forest, the
monarch spoke as follows : — ' I shall go to behold the mighty
Etacetic of Kasyapa's race, he who is without darkness. Stay
ye here until my return ! '
" And the king having entered that forest which was
like unto Indra's garden, soon forgot his hunger and thirst.
And he was pleased beyond measure. And the monarch, laying
aside all signs of royalty, entered that excellent asylum with
but his minister and his priest, desirous of beholding that Rlshi
who was an indestructible mass of ascetic merit. And the
king saw that the aylum was like unto the region of Brahma,
There were bees sweetly humming here and winged warblers
of various species pouring forth their melodies there. At
particular places that tiger among men heard the chaunting of
the Big hymns by first-rate Brahmanas according to the just
rulies of intonation. Other places again were decked with
Brahmanas acquainted with the ordinances of sacrifices, of
the Angas, and the hymns of the Yayurveda. Other places
again were filled with the harmonious strains of Sama hymns
Sung by vow-observing Bishis. At other places the asylum
was decked with Brahmanas learned in the Atharva Veda,
At other places again Brahmanas learned in the Atharva Veda
and those capable of chaunting the sacrificis^ hymns of the
Sama were reciting the Sanhitas according to the just rules of
voice, At other places again other Brahmanas well-acquainted
with the science of ortho-epy were reciting mantras of other
kinds. In fact, that sacred retreat resounding with these holy
notes was like unto a second region of Brahma himself. And
there were many Brahmanas skilled in the art of making
sacrificial platforms and in the rules of Krama in sacrifices,
conversant with logic and the mental sciences, and possessing
a conjplete knowledge of the Vedas. There were those also
_ who were fully acquainted with the meanings of all kinds ot
IBIPARVA, 211
ixpressions, tboge that were conversant with all especial rites,
those also that were followers of Moksha-dharma ; those agaia
that were well-skilled in establishing propositions, rejecting
superfluous causes, and drawing right conclusions. There
were those having a knowledge of tlie science of words (gram-
mar), of prosody, of NwuJeta ; those again who were conversant
with astrology and learned in tlie properties of matter and the
fruits of sacrificial rites, possessing a knowledge of causea
and effects,, capable of understanding the cries- of birds and
monkies, well-read in large treatises, and skilled in various
ecieucea. And the king, as he proceeded, heard their voices,
And the retreat resounded also with the voices of men capable
of charm<ing human hearts. And the slayer of hostile heroes
also saw around him learned Brahmanas of rigid vows engaged.
in Japa and homa. And the king wondered much on behold-
ing the beautiful carpets whick those Brahmanas offered to
him respectfully. And that excellent of monarchs, at sight}
of the rites with which those Brahmanas worshipped the gods
and great Rishis, thought within himself that he was in. the
re^rioh of Brahma. And the more th« king saw that- auspi-
cious and sacred asylum, of Etasyapa protected by that Rishi'a
ascetic virtues and possessing^ all the reqjiisitesof a holy retreat,
fhe more he desired to- see it. In fact, he was not satisfied
with his short survey. And the slayer of heroes at last, ac-
companied by his minister and his priest, entered that pharmp
ing and sacred, retreat of Kasyapa peopled all around witb
Rishis of great ascetic wealth and exalted, vows."
And thus ends the seventieth Section in. the Sambhav-a of
the Adi ParVa.
SECTION LXXI.
( Samhhava Pdrva continued'. )
■ Vaisampayana said, " The monarch then, as he proceeded,
left even his reduced attendants at the entrance of the asy-
lum. And entering quite alone, he saw not the Rishi (Kanwa)
of rigid vows. And not seeing the Rishi and finding that the
abode was emp^ty, h« hailed loudly, saying, ' What ho, wh«>is
Bere ?' And the sound of his voice was echoed back, loud as itt
■was. And hearing the sound of hia voice, there came out of the
Bishi's abode a maidea beautiful as Sree herself but dressed
as an ascetic's daughter. And the black -eyed fair one, as sooa
as she saw king Dushmanta, bade him welcome and worshipped
Mm duly. And showing him due respect by the offer of a
seat, Padya and Arghya, enquired after, O king, about the
monarch's health and peace. And having worshipped the
king and asked him about his health and peace, the maideiv
reverentially asked, 'What must be done, O king ! I await youP
commands.' The king duly worshipped by her, then said unto
that maiden of faultless features and sweet speech, 'I have come,
to worship the greatly fortunate Rishi Kanwa. Tell me, O
amiable and beautiful one, where has the illustrious Bishi gone?'
"Sakuntala then answered, ^My illustrious father hath gone
away from the asylum to fetch fruits. Wait but a moment and
thott wilt see him when he arrives.' "
Yaisampayana continued, " The king not seeing the Rishij
and addressed thus by her, beheld that the maiden was exceed-t
ingly beautiful and endued with perfect symmetry of shape*
And he saw that she was of sweet smiles. And she stood,
decked in beauty for her faultless features, for ascetic penan-;
ces, and for humility. And he saw that she was in the bloom
of youth. She therefore asked her, ' Who art thou ? And
whose daughter, O beautiful one ! Why hast thou come into
the, woods also? O handsome one, gifted with so much beauty
and such virtues, whence hast thou come ? 0 charming one,
at the very first glance hast thou stolen my heart ! I desire
to learn all about thee ; therefore tell me all !' And thus
addressed by the monarch in the aslyum, the maiden smilingly
replied in these sweet words :— ' 0 Dushmanta, I am the
daughter of the virtuous, wise, high-souled, and illustrious
ascetic Kauwa > '
Dushmanta, hearing this replied, "The universally worship-
ped and greatly fortunate Rishi is one whose seed hath been
drawn up. Even Dharma himself might fall off from his
course, but ascetics of rigid vows can never fall off so. There-
fore, 0 thou o( the fairest complexion, how faa»t thou becit'
ADI PAKVA, 2ii
•feorn his daughter ? This great doubt of mine it beboveth
thee to dispel !'
Sakutala then replied, 'Hear, O king, what I have learnt
regarding all that befell me of old and bow I am the daughter
of the Muni ! Once on a time, a Kishi came here and asked
about my birth. All that the illustrious one (Kanwa) told him
Lear now of me, 0 king !
" 'My father Kanwa, in answer to that Rishi's enquiries said^
Viswamitra of old having been engaged in the most austere
of penances alarmed Indra the chief of the celestials whd-
thought that the mighty ascetic of blazing energy would, by
his penances, hurl him down from his high seat in the heavensi
And Indra thus alarmed, summoned Menaka, and told her,
"Tbou, O Menaka, art the first of all the celestial Apsaras !
Therefore, O amiable one, do me this service. Hear what
I say. This great ascetic Viswamitra, like unto the Sun him-"
elf in splendour, is engage i in the most severe of penances.
My heart is trembling with fear. Indeed, 0 slender-waisted
Menaka, this is thy business ! Thou must see that Viswa*
mittra, of soul rapt in contemplation and engaged in the
most austere of penances, who might hurl me from my seafc
Go and tempt him, and frustrating his continued austerities
accomplish my good ! Win him away from his penances,
O beautiful one, by tempting him with thy beauty, youth,
agreeableness, arts, smiles and speech." Hearing all this;
Menaka replied, " The illustrious Viswamitra is endued with
great energy and is a mighty ascetic. He is very wrathful
also as is known to thee. The energy, penances, and wrath
of the high-souled one have made even thee anxious. Why
should not I also be anxious ? He it was who made even the
illustrious Vasishta bear the pangs of witnessing the premature
death of his children. He it was who though at first was born
a Kshatria subsequently became a Brahmana by strength of his
ascetic penances. He it "was who for purposes of his ablu-i
tions created a deep river that can with difficutly be fordedj
and which sacred stream is known by the name of the Kausiki.
lb was Viswamitra whose wife in a season of distress was
maintained by the royal sage Matanga (Trisanku) who was thent
i^Ji MAHABHARATAi
living under a father's curse as a hunter. It was Viswamilra
who, returning after the famine was over, changed the name of
the stream laving his asylum from Eausiki into F9,ra>. It wa»
Viswamitra who, in return for the services of Matanga, himself
became the latter's priest for purposes of a sacrifice. The
lord of the celestials himself went from fear to that sacrifice
for drinking the Soma juice. It was Viswamitra who ia
anger created a second world and numerous stars beginning
with Sravana. He it was who granted protection to Trisanku
under a superior 's curse. I am frightened to approach hita
whose deeds are such ! Tell me, O Indra, the means that
should be adopted so that I may not be burnt by bis wraths
He can burn the three worlds by his splendour, can, by a,
"Stamp, cause the earth to quake. He can sever the great
Meru from the earth and hurl it at any distance. He caa
go round the ten points of the earth in a moment. How can
a woman like us even touch such a one full of ascetic virtue,
like unto blazing fire, and having his passions under complete
control 1 His mouth is like unto the blazing fire, the pupil©
of bis eye are like the Sun and the Moon, his tongue is like
unto Yama himself. How shall, O chief of the celestials, a
woman like us even touch him ? At the thought of his prowess^
Yama, Shoma, the great Rishis, the Saddhyas, the Viswas, the
Valakhilljas, are terrified ! How can a woman like me refrain
from gazing at him in alarm ? Commanded, however, by thee,
O king of the celestials, I shall somehow approach that RishL
But, O chief of the gods, devise thou some plan whereby, pro-
tected by thee, I may safely move about that Rishi ! I think
that when I begin to play before the Rishi, Maruta (the god of
wind) had better go there and rob me of my dress, and Man-
matha (the god of love) had also, at thy command, better hel|j
me then. And let also Maruta on that occasion bear thither
fragrance from the woods to tempt the Rishi. " Saying this,
and all she said having been duly provided, Menaka then wen*
to the retreat of the great Kaushika.
And thus endetb the seventy-first Section in the Sambhava
rf the Adi Parva.
Section LXXll.
(Sambhava Parva continued.)
Kanwa continued,-— And Sakra, thus addressed by her,
then commanded him who could aproach every place (the god
of wind) to be present with Menaka at the time the latter
would be before the Rishi. And the timid and beautiful
Menaka then entered the retreat and saw there Viswamitra
who had burnt, by hia penancea, all his sins, and was engaged
yet in ascetic penances. And saluting the Rishi, she thea
began to sport before him. And just at this time Maruta
robbed her of her garments that were white as the moon.
And she thereupon ran, as if in great bashfulness, to catch
her attire, and as if she was exceedingly annoyed with Maruta.
And s'he did all this in the very sight of Viswamitra who
was endued with energy like that of fire. And Viswamitra
saw her in that attitude. And beholding her divested of her
robes, he saw that she was of faultless features. And the
best of Munis saw that she was exceedingly handsome, with
no marks of age on her person. And beholding her beauty
and accomplishments, that bull amongst Rishis was possessed
with desire, and made a sign that he desired her compa-
nionship. And he invited her accordingly and she of fault-
less features expressed also her acceptance of the invitation,
And they then passed a long time there in each other's com-
pany. And sporting with each other just as they pleased, foi;
a long time as if it were only a day, the Rishi begat in Mena-
ka a daughter named Sakuntala. And Menaka (as her con-
ception advanced) went to the banks of the river Malini
coursing along a valley^ of the charming mountains of Him-
vat. And there she gave birth to that daughter. And shQ
cast the new-born infant on the bank of that river and went
away. And beholding the new-born infant lying in that forest
destitute of human beings but abounding with lions and tigers,
a number of vultures sat around to protect it from harm. No
Rakshasas or carnivorous animals took its life. Those vulture^
protected the daughter of Menaka. I had gome there to per*
gld MAHABHABATA,
form my ablutions and beheld the infant lying in the solitude
of the wilderness surrounded by vultures. Bringing her hither
I have made her my daughter. Indeed, the maker of the
body, the piotector of life, the giver of food, are all three, in
their order, fathers according to the Dharma shastras. And
because she was surrounded, in the solitude of the wilderness,
by Sakuntas (birds), therefore hath she been named by me
Sakuntala (bird-protected.) O Brahmana, know that it is thus
that Sakuntala hath been my daughter. And the faultless
Sakuntala also regards me as her father.-- —
"This is what my father had said unto the Rishi having been
asked by him. And, O king of men, it is thus that thou
must know I am the daughter of Kauwa. And not knowing
my reaL father, I regard Kauwa as my father. Thus have I
told thee, 0 king, all that hath been heard • by me regarding
my birth.' "
And thus ends the seventy-second Section in the Sambhava
of the Adi Pacva.
Section LXXIII.
( Sambhava Parva continued. )
Vaisampayana continued, " King Dushmanta hearing all
this said, 'Well-spoken by thee, O princess, all that, 0 blessed
one, thou hast said ! Be my wife, O beautiful one ! What
shall I do for thee ? Golden garlands, robes, ear-rings of gold,
whitest and handsomest pearls from various countries, golden
<5oins, finest carpets, I shall present thee this very day. Let the
whole of my kingdom be thine to-day, O beautiful one ! Come
tome, 0 timid one, wedding me, O beautiful one, according
to the Gandliarva form ! 0 thou of tapering thighs, of all
modes of marriage, the Gandharva is regarded as the first.'
"And Sakuntala, hearing this, said, 'O king, my father
hath gone from this asylum for fetching fruits. Wait bttta
moment, he will bestow me on thee !'
"And Dushmanta replied, '0 thou beautiful and faultless
one, I desire that thou shouldst be my companion. Know
thou that I exist for thee, and my heart is in thee. Oae ia
ADI PARVA, "217
■' certainly one's own friend, and one certainly may depend
upon one's own self. Therefore, according to the ordinance,
"thou canst certainly bestow thyself. There are, in all, eights
kinds of marriage. These are Brahma, Daiva, Arsha, Praja-
patya, Asura, Gandharva, Bakshasa, and Paishacha the
eighth. The self-create Manu hath spoken of the 'appropriate-
ness of all these forms ticcording to -their order. Know thow,
O faultless one, that the four first of these is fit for tha
Brahmanaa, and six first for the Kahatrias. As regards kings,
even the Rakshasa form ia p'ermissible. The Asura form ia
permitted to the Vaisyas and the Sudras. Of the five first,
three are proper, the otiier. two being improper. The Pai-
shacha aad the Asura forms should never be practised. These
are the institutes of religion, and one may act according ta
them. The Gandharva and the Rakshasa forms are consistent
with the practices of Kshatrias. - Thou needst not entertaia
the least alarm. There is not the least doubt that whether
according to any of these last mentioned forms, or according;
to a union of both of them, our wedding may take place. O
thou of the fairest complexion, full of desire as I am, thou
also in a similar mood canst be my wife according to the Gan-
dharva form.'
"Sakuntala having listened to all this, answered, 'If tliia
be the course sanctioned by religion, if, indeed, I am my own
disposer, hear thou, O thou foremost of the Purava race,
what are my terms. Promise truly to give me what I ask
thee amongst ourselves alone. The son that shall be begotten
in me shall become thy heir-apparent. This, 0 king, is my
fixed resolve. And, 0 Dushmanta, if thou grantest this, then
let our union take place.' "
Vaisampayana continued, "The monarch, without taking
time to consider, at once told her 'Let it be. And I will
even take thee, O thou of agreeable smiles, with me to my
capital. I tell thee truly. O thou beautiful one, thou
deservest all this ! And so saying, that first of kings then
wedded the handsome Sakuntala of graceful tread, and knew
her as her husband. And assuring her duly he came away,
telling her repeatedly, 'I shall send for ihy escort my tro^opa
28
21S MAHABHARATA,
of four classes. Indeed, it is even thus that I shall take thee
to my capital,. O thou of beautiful smiles.' "
Vaisampayana continued, "0 Janamejaya, having pro-
mised so to her the king went away.. And as he retraced
his way homewards he began to think of Kasyapa. And
he asked himself, 'What shall the illustrious ascetic say,
after he hath known all ?' Thinking of this, he entered has
capital. ■
"The moment the king had left, Kanwa arrived at his abode.
But Sakuntala, from a sense of shame, did not go out to
receive her father. That great ascetic, however, possessed of
spritual knowledge, knew all. Indeed, beholding everything
with his spiritual eye, the illustrious one was pleased and
addressing her said, ' Amiable one, what hath been done by
thee today in secret, without liaving waited for me, viz, in-
tercourse with a man, hath, not been destructive of thy
virtue. Indeed, union according to the Gandharva form,
of a wishful woman with a man full of desire, without jnantras
of any kind, it is said, is the best for Kshatrias. That best
of men, Dushmanta, is also high-souled and virtuous. Thou
hast, 0 Sakuntala, accepted him for thy husband. The son
that shall be born of thee shall be mighty and illustrious in
this world. And he shall have sway over the whole of this
earth bounded by the sea. And the forces of that illustrious
king of kings, while he goeth out against his foes, shall be
irresistible. '
"And Sakuntala then approached her fatigued father and
washed his feet. And, taking down the weight he had on
and placing the fruits in proper order, told him, 'It behoveth
thee to give thy grace to that Dushmanta whom I have accept-
ed for my husband, as well as to his ministers.'
"Kanwa replied, ' 0 thou of the fairest complexion, for
thy sake, I am inclined to bless him. But receive from me,
thou blessed one, the boon that thou desirest.' "
Vaisampayana continued, "Sakuntala thereupon moved by
the desire of benefiting Dushmanta, asked the boon that the
Paurava monarchs might^ever be virtuous and never be deprived
of their thrones, "
ADIPAHVA. 210
- And so ends the seventy-third Section in^ the Sambhava of
the Adi Parva,
Section EXXIT
(Sambhava Parva- continued.)
Taisampayana said, "After Dushmanta had left the asykims
giving those promises to Sakuntala, the latter of tapering-
thighs brought forth a boy of immeasurable energy. And
when the child was full three years of age, he became in-
splendour like the blazing fire.. And, 0 Janamejaya, he was
possessed of beauty and magnanimity and- every aeeomplish-
ment. And the first of virtuous men, Kanwa, caused all the
rites of religion to be performed on tliat intelligent child
thriving day by day.. And the boy gifted with pearly teeth .
and shining locks, capable of slaying lions even at that age,
with all auspicious signs on his palm, and broad expansive fore- -
head, grew up in beauty and strength. And like unto a celes-
tial child in. splendour he began to grow up. rapidly. And.
when he was only six. years of agOj endued with great strength
he used to seize and bind, to the trees that stood around that,
asylum, lions and tigers- and boars and buffaloes and elephants.
And he rode on some animals, seized some, and pursued others
in sportive mood. The dwellers of Kanwu's asylum there-
upon bestowed- on him a name.. And they said, because he
seizes and restrains all animals however strong, let him be
called Sarva^damana ( the restrainer of all. ) And it was thus
that the boy came to be named Sarva-damana, endued as he
was with prowess and energy, and strength. And the Eishi
seeing the boy and marking also his. extraordinary acts, told
Sakuntala that the time had come for his installation as the
heir-apparent. And beholding the strength of the boy, Kanwa
commanded his disciples, saying, " Bare ye without delay this
Sakuntala with her son from this abodfe to that of her
husband blessed with every auspicious sign. Women should
not live long in the houses of their paternal or maternal
relations. Such residence is destructive of their reputation,
their good conduct, their virtue, Therefore delay not in bear«i
22Cy ttABABHASATA..
ing ber hence.' The disciples of the Eishi therenp&n, saying
*Bobe it, ' wettt towards the city named after the .elephant,
( Hastinapore ) with Saktmtala and her son- before them.
And then she of fair eye-brows takings with her that boy of
celestial beauty endaed with eyes like lotus leaves, left the
woodii where she had been first kaown by Dushmanta. And
li^ying approached the king, she with her boy resembling in
splendour the rising Sun was introduced to him.- And' the dis-
omies of the ^ishi having introduced her, returned to the
asylumii And Sakuntala haviiag worshipped the king according
to proper form, told him,. This is thy son, 0 king ! Let him
be installed as thy heir-apparenk. O king^ this child, like
ixnto a celestial, hath been begotten, by thee in me. There-
fore, O thou best of men,, fulfil now the promise thou gavest
me. Call to thy mind, O thou of great good fortune, the
agreement into which thou hadst entered on the occasion
of thy union with me in the asylnmof Kanwa.*
'Thfr king, hearing these her words, and remeiabering
everything, said, 'I do not remember anything.. Whose art
thou, O wicked woman in ascetic guise ? I do not remem-
ber having contracted any connection with you in. respect of
Dharma, Kama and Artha^ Go or stay or do as thou pleasest.'
Thus addressed by him, the fair-complexioned innocent one
6eeame abashed. Grief deprived her of consciousness and she
stood for a, time like an wooden post. Soon, however, her
cjes became red like copper and her lips began to quivfen
And the glances she now and then cast upon the king seemed
to bum the latter. Her rising wrath, however, and the fire of
Ler asceticism, she extinguished vrithin herself by an extraordi-
nary efEork. Gathering her thought* within a moment> her heart
possessed with sorrow and rage, she thus addressed her lord
iu aitger,. looking at hin>. 'Knowing everything, 0 monarch,
feow canst thou, like an inferior person, thus say that thow
knowest not * Thy heart is a witness a regards the truth or
falsehood of this matter. Therefore speak truly without de-
grading thyself ! He who being one thing, representeth himself
us- another thing to others is like a thief and a robber of hia
(twiv seli. 0£ W'li%t sin is he not capable ? Thou tbinkest tbata
ADIPARVA. 221
thau alone hast knowledge of thy deed. But knbwest thou
mot that the ancient omniscient one (Narayana) lieth in thy
heart ? He knoweth all thy sins, and thou sinnest in his
presence. He that sins thinks that none ohserveth him/ But
he is observed by the gods and by him also who occupieth
every heart. The Sun, the Moon, the Air, Fire, Earth, Sky,
Water) the heart, Yama, the day, the night, both twilightsj
and Dharma, all witness the acts of man. Yama, the son of
Surya, taketh no account of his sins with whom Narayana the
witness of all acts is gratified. But he with whom Narayana is
not gratified is tortured for his sins by Yama. Him who
degradeth himself by representing his self falsely, the ' god^
never bless. Even his own soul doth not bless him, I am
a wife devoted to my husband. I have come of my own accord,
it is true. But do not, on that account, treat me with disres-
pect. I am thy wife and therefore deserve to be treated res-
pectfully. Wilt thou not treat me so because I have come
hither of my own accord ? In the presence of so many, why
dost thou treat me like an ordinary woman ? I am not cer-
tainly crying in the wildneness. Dost thou not hisar me ? But
if thou refusest to do what I supplicate thee for; O Dushmanta,
thy head this moment shall burst in hundred pieces. The
husband entering the womb of the wife cometh out himself
in the form of the son. Therefore is the wife called by those
cognisant with the Veda as Jai/a (she in whom one is bom.)
And the son that is so born unto persons cognisant of the
Vedic Mantras rescueth the spirits of deceased ancestors. And
because the son rescueth ancestors from the hell call Put, there-
fore hath he been called by the self-create himself Puttra (the
rescuer from Put.) By a son one conquereth the three worlds.
By a son's son, one enjoyeth eternity. And by a grand-son's
son great-grand-fathers enjoy everlasting happiness. She is a
true wife who is skilful in house-hold affairs. She is a true
wife who hath borne a son. She is a true wife whose heart is
devoted to her lord. She is a true wife who knoweth none
but her lord. The wife is man's half. The wife is the first
of friends. The wife is the root of Dharma, Artha, and Kama,
The wife is the root of salvation, They that have- wives cm
222 MAHABHiRATA.
perform religious acts. They that have wives can lead d'omes-
tic lives. They that have wives have the means to- be cheer»
ful. They that have wives can achieve good fortune. Sweet-
speeched: wives are as friends on occasions of joy.. They are
as fathers on occasions o€ religious acts. They are as mothers
in hours of sickness and woe. Even in the deep woods-, a wife-
to- a traveller is his refreshment and solace. He that hath a wiffr
is trusted by all. A wife therefore is one's most valuable-
possession. Even when the husband leaving this world goeth
into the region of Yama, it is the devotee* wife that accom-
panies him there. A wife gone before waits for the husband.
But if the husband goeth before, the chaste wife followeth.
close. For these reasons, O king, doth mamage exist. The
husband enjoyeth the companionship of the wife both in thi*
and the other world. It hath been said by learned person*
that one is himself born as one's son. Tlierefore should a-
man whose wife hath borne a son look wpon her as his motlier;
Beholding the face of the son one hath begot in his wife, like-
bis own face in a mirroi', one feeleth as happy as a virtutous--
man on attaining to heaven. Men scorched by mental grief
or suffering under bodily pain feel as much refreshed in the-
companionship of their wives as one perspiring (under the hot
sun) in a cool bath. No man even in anger should ever d*
anything that is disagreeable to his wife, seeing that happi-
ness, joy, and virtue, everything dependeth on the wife. A
wife is the sacred field in which the husband is' born himself.
Even Rishis cannot create creatures without women. What
happiness is greater than what the" father feels when the soiv
running towards him, even though his body be smeared with
dust, clasps his limbs ? Why then dost thou treat with in-
difference such a son who hath approached thee himself and
who casteth wishful glances towards thee for climbing thy
knees ? Even ants support, without destroying, their own
eggs. Then why shouldst not thou, virtuous as thou art, sup-
port thy own child ? The touch of soft sandal paste, of
women, of (cool) water, is not so agreeable as the touch of
one's own infant sou locked in one's embrace. As a Brahmana
is the foremost of all bipeds, a cow the foremost of all
ADI PARVA, 223
tjnadnipeds, ca preceptor the fgremost of all superiors, so id
the son foremost of all objects agreeable to the touch. Let
therefore, this handsome child touch thee in embrace. There
is nothing in the world more agreeable to the touch than th^
embrace of one's son. O thou chastiser of the foe, I have
brought forth this child, 0 monarch, capable of dispelling all
thy sorrows, after bearing him in my womb for full three years.
And, 0 monarch of the Puru race, " He shall perform a hufi-
dred horse-sacrifices" were the words uttered in the skies when.
I was in the lying-in room. Indeed, men going into places
remote from their homes take up others' children on their
laps and smelling their heads feel great happiness. Thou
knowest that Brahmanas repeat these Vedic mantras on the
occasion of the consecrating rites of infancy. " Thou art born,,
O son, of my body ! Thou art sprung from my heart. Thou;
art myself in the form of son. Live thou for a hundred years!
My life dependeth on thee, and the continuation of my race
also on thee. Therefore, O.son, live thou in great happiness
for a hundred years. " He hath sprung from thy body — this
second being from thee. Behold, thyself in thy son as thou
beholdest thy image in the clear lake ! As the sacrificial fire
is kindled from the domestic one, so hath this one sprung from
thee. Though one, thou hast divided thyself. In course of hunt-
ing while engaged in the pursuit of deer, I was approached
by thee, O king, I who was then a virgin in the asylum of my
father ! Urvasi, Purva-chitti, Saha-janya, Menaka, Viswaclii,
and Ghritachi, these are the six foremost Apsaras. Amongst
them again, Menaka, born of Brahma, is the first. Descend-
in" from lieaven on earth, after intercourse with Viswamitra
she gave me birth. That celebrated Apsara, Menaka, brought
me forth in a valley of ,tlie Himalya. And bereft of all
affection, she went away casting me there as if I was any
body else's child. What sinful act did I do of old in some
other life that I was in infancy cast off by my parents and at
present am cast off by thee I Cast off by thee I am ready to
return to the asylum of my father. But it behoveth thee not
to cast off this child who is thy own. '
"Hearing all this, .Dushmauta said, '0 Sakuntala, I do not
224 MAHABHAEATA.
know having begot in thee this son. Women generally speak
untruths. Who shall believe in thy words ? Destitute of all
afFection, the lewd Menaka is thy mother, for by her wast thou
cast off on the surface of the Himalya as one throws away, after
the worship is over, the flowery offerings he had made to his
gods. Thy father too of the Kshatria race, the lustful Viswami-
tra, who was tempted to become a Brahmana, is destitute of
all affection. However, Menaka is the first of Apsai-as, and
thy father also is the first of Rishis. Being their daughter,
why dost thou speak like a woman that is lewd ? Tliy words
deserve no credit. Art thou not ashamed to speak them ? Espe-
cially before me ? Go hence, 0 wicked woman in ascetic
guise. Where is that foremost of great Rishis, where also
is that Apsara Menaka ? And where art thou, low as thou
art, in the guise of an ascetic ? Thy child too is grown up.
Thou sayest he is a boy, but he is very strong. How hath
he so soon grown like a Shala sprout ? Thy birth is low.
■ Thou speakest like a lewd woman. Lustfully hast thou been
begotten by Menaka. 0 woman of ascetic guise, all that thou
Sayest is quite unknown to me. I don't know thee. Go whither-
soever thou choosest.'
"Sakuntala replied, ' Thou seest, 0 king, the faults of
others, even though they be so small as a mustard seed. But
seeing, thou noticest not thy own faults even though they he
as large as the Vilwa fruit. Menaka is of the celestials. Indeed,
Menaka is reckoned as the first of celestials. My birth, there-
fore, 0 Dushmanta, is far higher than thine. Thou walkest
upon the earth, 0 king, but I roam in the skies. Behold, the
difference between ourselves is as that between (the mountain
of ) Meru and a mustard seed. Behold my power, 0 king !
•I can repair to the abodes of Indra, Kuvera, Yama, and
Varuna. The saying is true which I shall refer to before thee,
O sinless one ! I refer to it for example's sake and not from evil
motives. Therefore it behoveth thee to pardon me after thou
hast heard it. An ugly person considereth himself handsomer
than others until he sees his own face in the mirror. But when he
sees his own ugly face in the mirror, it is then that he perceives
the difference between himself and otherSi He that is realljj
ADI PAKVA. 225
handsome never taunts anybody. And he that always talketh
evil becomebh a reviler. And as the swine always alTect dirt and
filth even when in the midst of a flower-garden, ao the wicked
always choose the evil out of both evil and good that others
speak. Those, however, that are wise, hearing the speeches
of others that are intermixed with both good and evil, accept
only what is good, like geese that always extract the milk
though it be mixed with water. As the honest are always pained
in speaking ill of others, so are the wicked always rejoiced ia
doing the same thing. As the honest are always pleased in
showing regard for the old, so are the wicked always rejoiced
in aspersing the good. The honest are happy in not seeking
for faults. The wicked are happy in seeking for them.- The
wicked ever speak ill of the honest. But the latter nevec
injure the former even if injured by them. What can be mora
ridiculous in the world than that those that are themselves
wicked should represent the really honest as wicked ? When
even atheists are annoyed with those that have fallen oS from
trutli and virtue and who are really like angry snakes of viru-
lent poison, what shall I say of myself who am nurtured in
faith ? He that, having begotten a son who is his own image,
regardeth him not, never attaineth to tlie worlds he coveteth,
and verily the gods destroy his good fortune and possesions.
The pitris have said that the son continueth the race and the
line and is, therefore, the best of all religious acts. Therefore
should none abandon a son. Manu hath said that there are
five kinds of sons : those begotten by one's self in his own
wife, those obtained (in gift) from others, those purchased for
a consideration, those reared with aifection and those begotten
in others than wedded wives. Sons support the religion and
achievements of men, enhance their jojs, and rescue deceased
ancestors from hell. It behoveth thee not, therefore, O tiger
among kintrs, to abandon a son who is such. Therefore, O
lord of the earth, cherish thy own self, truth, and virtue, by
cherishing thy son. O thou' lion among monarchs, it behoveth
thee not to support this deceitfulness. The dedication of a
tank is more meritorious than that of an hundred wells. A
sacrifice again is more meritorious than the dedication of a
29
22G MAHABHAKATA.
tanlc. A soji is more meritorious than a sacrifice. Truth ia
more meritorious than an hundred sons. An hundred horse-
sacrifices had once been weighed with Truth. Truth was
found heavier tlian an hundred horse-safcrifices, O king, Truth,.
i ween, may be equal to the study of the whole Vedas and
ablutions in all holy places. There is no virtue equal to Truth,
There is nothii»f^ superior to Truth. O king, Truth is God
himself. Truth is the highest vow. Therefore, violate not
thy pledge, O monarch ! Let Truth and thee be ever united
If thou placest no credit on my words, I shall of my own
accord go hence. Indeed, thy companionship should be avoided.
But know thou, O Dushraanta, that when thou art gone, this
son of mine shall rule the whole earth surrounded by the four
seas and adorned by the king of the mountains.' "
Vaisampayana continued, " And Sakuntala having spoken
to the monarch in this wise, then left his presence- But as
soon as she had left, a voice from the skies, emanating from no
visible shape, thus spoke to Dushraanta as he was sitting sur-
rounded by his Ritwijas, Purohita, Acharyas, and Minis-
ters. And the voice said, ' The mother is but the sheath of
flesh : the son sprung from the father is the father himself.
Therefore, O Dushmanta, cherish thy son, and insult not
Sakuntala. 0 thou, best of men, the son, who is but a form of
one's own seed, rescueth (ancestors) from the regions "of Yaina.
Thou art the progenitor of this boy. Sakuntala hath spoken
the truth. The husband dividing his body in twain is born
of his wife in the form of son. Therefore, O Dushmanta,
•cherish thou, O monarch, thy son born of Sakuntala. To five
forsaking one's living son is a great misfortune. Therefore, 0
thou of the Puru race, cherish thy high-souled son born of
Sakuntala ! And because this child is to be cherished by thee
even at our word, therefore shall this thy son be known by
the name of Bharata (the cherished.)' Hearing these words
uttered by the dwellers of heaven, the monarch of the Pau-
rava race became overjoyed and spoke as follows unto his
Purohita and ministers. ' Hear ye these words uttered by the
celestial messenger ? I also myself do know this one to be
my spa, If I had takeu bim as my sou ou the strength of
kDI PARVA, ^27
Sakuntala's words alone, my people would have been sus-
picious and my son also would not have been regarded as
pure.' "
Vaisampayana continued, "The monarch then, 0 thou of.
the Bharata race, seeing the purity of his son established by
the celestial messenger, became exceedingly glad. And he
took unto him that son with joy. And tlie king with a joyous
heart then performed all those rites upon his son that a father
should perform. And the king smelt his child's head and-
hugged him. with affection. And the Brahmanas begaii to utter
Messings upon him and the bards began to applaud him. And'
the monarch then experienced the great delight that one feel-
eth at the touch of one's son.. And Duahmanta also received
that wife of his with afiection. And he told her these words,
pacifying her affectionately. ' 0 Goddess, my union, with thee
took place privately. Therefore, I was thinking of how besb.
to establish. thy purity. My people might think that we were
only lustfully united and not as husband and wife ; and
therefore, this son that I wouJd have installed as my heir-
apparent would only have been regarded as of impure birth.
And, dearest, every hard word thou hast uttered in thy anger,
have I, O large-eyed one, forgiven thee. Thou art my dearest. '
And that royal sage, Dushmanta, having spoken thus to his
dear wife, then, 0 Bharata, received her with offerings of per-
fume, food, and drink. And king Dushmanta theU) bestowing
the name of Bharata upon his child, formally intsalled him as
the heir-apparent. And the famous bright wheels of Bharata's
chariot, invincible and like unto the wheels of the cars owned
by the gods, traversed every region filling the whole earth,
with their ghar-gha/ra. And the son of Dushmanta reduced
to subjection all the kings of the earth. And he ruled virtu-
ously and earned great fame. And that monarch of great
prowess was known by the titles of Chakra-varti and Sarva-
hhawma. And he performed many sacrifices like Sakra or the
lord of the Murutas.. And Kanwa was tlie chief priest in those
sacrifices in which the offerings to Brahmanas were great.
And the blessed monarch performed both the cow- and the
^horse-sacrifices. And Bharata gave unto Kunwa a tliOUsand
228 MAUABHASATA.
gold coins as the sacrificial fee. It is that Bharata from whom
have flowed so many mighty achievements. It is from him
that the great race hath sprung called after his name. And
all mouarchs that have come after him in his race, are called
after him. And ia the Bharata race there have been born
many god-like monarchs gifted with great energy, and likg
unto Brahma himself. Their numbers cannot be counted.
But, O thou of the Bharata race, I shall name the principal
ones that were blessed with great good fortune, like unto the
gods, and devoted to truth and honesty."
And so ends the seventy- fourth Section in the Sambhava of
the Adi Parva.
Section LXXT.
(Sambhava Parva continued.)
Vaiaampayana said, "Hear now, as I recite, the recorded
genealogy, that is sacred aad subservient to religion, profit,
and pleasure, of these royal sages : the lord of creation,
Daksha ; Manu the son of Sarya ; Bharata ; Kuru ; Puru.;
and Ajmida. I shall also recite to thee, O sinless one, the
genealogies of the Yadavas and of the Kurus ; and of the
kings of the Bharata line. These genealogies are sacred and
their recitation is a great act of propitiation. That recitation
coufereth wealth, fame, and long life. And, O sinless one,
all those I have named shone in their splendour and were
equal unto the great Rishis in energy.
" Pracheta had ten sons who were all devoted to asceticism
and possessed every virtue. They burnt of aid, by the fire
emanating from their mouths, several plants of poisonous pro-
perties, and innumerable large trees that had covered the
earth and become a source of great discomfort to man. After
these ten, was born another named Daksha. It is from Daksha
that all creatures have sprung. Therefore is he, O tiger among
men, called the Grand-father. And born of Pracheta, the
Muni Daksha, uniting himself with Virini, begat a thousand
sons of rigid vows, all like himself. And Narada taught these
Vhouaand sons of Daksha the excellent philosophy of Saukliya
Mil PARVA, 229
as a means of Salvation. [ These, therefore, totally abstained
from begetting creatures. ] And, O Janamejaya, the lord of
creation, Dakslia, then, from desire of making creatures, begat
fifty daughters. And he made all of them his appointed
daughters (so tluit their sons might be his sons also for the
performauee of all religious acts.) And he bestowed ten of his
daughters on Dharma, and thirteen on Kasyapa. And he gave
twenty-seven to Chandra, who are all engaged in indicating
time. And Kasyapa, the son of Marichi, begat in her whp
was the eldest of his thirteen wives, the Adityas, the celestials
endued with great energy and having Indra as their head, and
also Vivaswan (tlie Sun. ) And from Vivaswan was born the
lord Yama. And Martanda (Vivaswan) also begot another
son after Yama, gifted with great intelligence and named Manu.
And Manu was endued with great wisdom and devoted to
virtue. And he became the progenitor of a line. And ia
Manu's race have been born all human beings who have)
therefore, been called Manavas. And it is from Manu that
all men including Brahmanas, Kshatrias, and others have
been born. And therefore are they all called Manavas. Sub-
sequently, 0 monarch, the Brahmanas became united with
the Kshatrias. And those sons of Manu that were Brahmanas
devoted themselves to the study of the Vedas. And Manu
begot ten other children named Vena, Dhrishnu, Narishyan,
Nabhaga, Ikshaku, Karusha, Sharyati, the eighth a daugh-
ter named Ila, Prishadhru the ninth, and Nabhagarishta
the tenth. They- all betook themselves to the practices of
Kshatrias. Besides these, Manu had fifty other sons on earth,
But we heard that they all perished quarreling with each
other. The learned Pururava was born of Ila. It hath been
heard by us that Ila was both his mother and father. And the
great Purnrava had sway over thirteen islands of the sea.
And though a human being he was always surrounded by
companions that were inhuman. And Pururava, intoxicated
with power, quarreled with the Brahmanas and little caring
for their anger robbed them of their wealth. Beholding all
this, Sanatkumara came from the region of Brahma and gave
him good counsels which were, however, all rejected by Puru-
530 MAHABHARATA,
rava. Then the wrath of the gPeat Rishis was excited, and
the avaricious monarch, who, intoxicated with power, had lost
his reason, was immediately destroyed by their curse.
"It was Pururava who first brought from the region of the
Gandharvas the three kinds of fire (for sacrificial purposes. )
And he brought thence the Apsara Urvarsi also. And the son
of Ila begat in Urvasi six sons who were called Aya, Dhiman,
Amavasu, and Dhridhayu, ' and Vanayu, and Shatayu. And
it is said that Ayu begat four sons, named Nahusha, Vridha-
sarma, Rajingaya, and Anena, in the daughter of Sharvanu,
And, 0 monarch, Nahusha, of all the sons of Ayu, was gifted
with great intelligence and prowess. And be ruled his exten-
sive kingdom virtuously. And king Nahusha supported evenly
the Pitris, the celestials, the Eishis, the Brahmanas, th&
Gandharvas, the Nagas, the Rakshasas, the Kshatrias, and the
Vaisyas. And he suppressed all robber gangs with a mighty
hand. But he made the Rishis pay tribute and carry hint
on their backs like beasts of burden. And conquering the
very gods by the beauty of his person, bis asceticisn*, prowess^
and energy, he ruled as if he were Indra himself. And
Nahusha begot six sons, all of sweet speech, named Yati,
Yayati, Sangyati, AySti, Ayati, and Dhruva. Yati betaking
himself to asceticism became a Muni like unto Brahma himself..
Yayati became a monarch of great prowess and virtue. He
ruled the whole earth, performed numberless sacrifices, wor-
shipped the Pitris with great veneration, and always respected
the gods. And he brought the whole world under his sway
and was never vanquished by any foe. And the sons of Yayati
were all great bowmen and resplendent with every virtue.
And, 0 king, they were begotten in (his two wives) Deva*
yani and Sharmishta. And in Devayani were born Yadu and
Turvasu, and in Sharmishta were born Drahyu, Anu, and
Puru. And, 0 king, having virtuously ruled his subjects for
a long time, Yayati was attacked with hideous decrepitude
destroying his personal beauty. And attacked by decrepitude,
the monarch then spoke, 0 Bliarata, unto his sons Yadu and
Puru and Turvashu and Drahyu and Anu these words : — 'O
dear sons, I wish to be a young man and to gratify my appe-
ADIPARVA. , ' 23J
ftites in the corapaii)- of young women. Do you help me there-
to !' To him his eklest son born of Devayani then said,
' What needest thou, 0 king ! Dost thou want to have our
youth ?' Yayati then told iiim, 'Accept thou my decrepitude;
O sou ! with thy youth I would enjoy myself. During the
time of a great sacrifice I have been cursed by the Muni
Usana ( Sukra. ) O sons, I would enjoy myself with your
youth. Take any of ye this my decrepitude and with my body
rule ye my kingdom. I would enjoy myself with a renovated
body. Therefore, ye my sons, take ye my decrepitude ! ' But
none of his sons took his decrepitude. Then his youngest soH
Puru said unto him, ' 0 king, enjoy thou once again with a
renovated body and returned youth ! I shall take thy decre-
pitude and at thy command rule thy kingdom.' Thus a^ddressed,
the royal sage, by virtue of his ascetic power, then transferred
his own decrepitude unto that high-souled son of his. And
with the youth of Puru the raonarcii became a young man ;
while with the monarch's age Puru ruled his kingdom.
"Then, after a thousand years had passed .away, Yayati,
that tiger among kings, remained as strong and powerful as a
tiger. And he enjoyed for a long time the companionship of liis
two wives. And in the gardens of Chittra-ratha (the king of
the Gandharvas), the king also enjoyed the company of the
Apsara Viswachi. But even after all this, the great king found
his appetites unsatiated. The king then recollected the follow-
ing truths contained in the Puranas. ' Truly, one's appetites
are never satiated with enjoyment. On the other hand, like
sacrificial butter poured into the fire, they flame up with indul-
gence. Even if one enjoyeth the wiiole earth with its wealth,
diamonds and gold, animals and women, one is not yet
satiated. It is only when man doth not commit any sin ia
respect of any living thing, in heart,, deed, or word, it is then
that he attaineth to purity as that of Brahma. When one
feareth nothing, when one is not feared by any thing, when one
wisheth for nothing, when one injureth nothing, it is then that
one attaineth to the purity of Brahma.' The wise monarch
seeing this and satisfied that one's appetites are never satiated,
set his miad at rest by meditation, aud took back from his sou
232 MAHABHAR.\TA.
his own (iecrepUude. And giving liim back his yonth though,
his appetites were unsatiated, and installing him on t.he throne^
he spoke unto Puru thus : — 'Tliou art my true heir, thou art
my true Son in whom my race is to continue ' In the world
shall my race be known after thy name !' "
Vaisampayana continued, ''Then that tiger a,mnn<r kings,
having installed his son Puru on the throne,' went away to the
mount of Bhrigu for devoting himself to asceticism. And
having acquired great ascetic merit, after long years lie suc-
cumbed to the inevitable influence of Time. He left his
human body by observing the vow of fasting, and ascended to
heaven with his wives. " > ^
And thus ends the seventy-fifth Section in the Sambhava
of the Adi Parva.
Section LXXVI.
( Sambhava Parva continued. )
Janamejaya said, "0 thou whose wealth is aacetieism, tell
me how our ancestor Yayati who is the tenth from Prajapati
• obtained for wife the unobtainable daughter of Sukra. I desires
to hear of it in detail. Tell me also, one after another, of those
monarchs separately who have been the founders of dynasties."
Vaisampayana said, "The monarch Yayati was in splendour
like unto Indra himself. I will tell thee, in reply to thy
question, 0 Janamejaya, how both Sukra and Vrishaparva
bestowed upon him with due rites their daughters, and how
his union took place with Devayani in especial.
"Between the celestials and tlie Asuras there happened
frequent encounters of yore for the sovereignty of the three
worlds with everything in them. The gods tlien, from desire
of victory, installed the son of Angira (Vrihaspati). as their
priest to conduct their sacrifices ; while their opponents in-
stalled the learned Usana as their priest for the same purpose.
And between those two Brahmanas -there was always much
boastful rivalry. Those Danavaa assembled for encounter that
were slain by the gods were all revived by Kavya (Sukra) by
aid of the power of his knowledge. And then starting again
ADIPARVA. 233
into life, these fought with the gods. Tlie Asuras also slew on
the field of battlo many of the celestials. But the open-mind-
ed Vrihaspati could not revive them, because he knew not the
science called Sanjivani (re-vivification) which Kavya endued
with great energy knew so well. And the gods were, therefore,
in great sorrow. And the gods in great anxiety of heart and
entertaining a fear of the learned Usana, then went to Kacha,
the eldest sOn of Vrihaspati, and spoke unto him, saying, 'We
pay court to thee, therefore be kind to us and do us a service
that we regard as very great. That knowledge which resides
in Sukra — that Brahmana of immeasurable prowess, make
thy own as soon as thou canst. Thou shalt then be a sharer
with us in all sacrificial offerings. Thou shalt find the
Brahmana in the court of Vrishaparva. He always protects
the Danavas but never us tlieir opponents. Thou art his
junior in age, and therefore capable of adoring him with rever-
ence. Thou canst also adore Deva-yani, the favorite daughter
of that high-souled Brahmana. Indeed, thou alone art capa-
ble of conciliating them both by worship. There is none else
that can do so. By gratifying Deva-yani with thy conduct,
liberality, sweetness, and general behaviour, thou canst cer-
tainly obtain that knowledge.' The son of Vrihaspati, thus
solicited by the gods, then saying 'So be it,' went to where
Vrishapdrva was. And, 0 king, Kacha, thus sent by the gods,
soon wended into the ciipital of the chief of the Asuras, and
beheld Suhra there. And beholding him he thus spoke unto
him : — 'Accept me as thy disciple.. I am the grand-son of the
Rishi Angira and son of Vrihaspati himself. By name am I
known as Kacha. Thyself becoming my preceptor, I shall
practise the Brahmacharya mode of life for a thousand years.
Command me then, 0 Brahmana !'
"And Sukra (hearing this) said, ' Welcome art thou, O
Kacha ! I accept thy speech. I will treat thee with regard ; for
by so doing, it is Vrihaspati who is being regarded. "
Vaisampayana continued, "And Kacha, commanded by
Kavya or Usana himself called also Sukra, then saying,
'So be it', took the vow he had spoken of. And, 0 Bharata,
(accepting the vow as he had said, at the proper time, Kacha
80
234 MAHA.BHAEATA.
Ibegan to conciliate regardfuUy both his preceptor and (his
{ireceptor's daughter) Deva-yani. And he began to conciliate
both. And young as he was, by singing and dsmcing and
flaying on different kinds of instruments, he soon gratified
Deva-yani who was herself in her youth. And, O Bharata,
with his whole heart set upon it, he soon gratified that maiden
Deva-yani — already arrived in her youth, by presents, of
flowers and fruits and services rendered with alacrity. And
Deva-yani also by her songs and sweetness of manners used,
while they were alone, to attend upon that youth carrying
out his vow. And when five hundred years had thus passed
pi Kacha's vow, the Danavas came to learn of his intention.
And having no compunctions about slaying a Brahmana, they
became very angry with liim. . And one day they saw Kaclia
engaged in a solitary part of the woods in tending ( his
preceptor's) kine. And they then slew Kacha from their
hatred of Vrihaspati and from their desire also of protecting
the knowledge of reviving the dead from being taken away
.by liim. And having slain him they hacked liis body into
pices and gave these to be devoured by jackals and wolves.
And (when twilight came) the kine returned to their fold
without him who tended them. And Deva-yani, seeing the
]dne return from the woods without Kacha, spoke, 0 Bharata,
unto lier father thus : —
'Thy Evening fire hath been kindled ; the Sun also hath
get, O fatlier! The kine have returned without him who
tendeth them. Indeed, Kacha is not to be seen ! It is ])laia
that Kacha hath been lost or dead. Truly do I say, O fatiier,
that without him I would not live.'
"And Sukra hearing this said, 'I will revive him by saying
. — Let this one come.' Then having recourse to the science of
reviving the dead, Sukra summoned Kacha. And summoned
by his preceptor, Kacha ai)peared before him in gladness of
heart, tearing by virtue of his preceptor's science the bodies
of the wolves (that had devoured him.) And asked about the
cause of his delay, he thus spoke unto Bhargava's (Sukra's)
daughter. Indeed, asked by that Brahmana's daughter, he
told her, 'I was dead. 0 thou of pui-e mauuera, bearing the
&DT PARVA, 23a
sacrificial fuel, K'wsa grass, and logs of wood, I wa'S coming
towards our abode. I had sat under a banian tree. The kine
also having been gathered together were staying under the
shade of that same banian. The Asuras, beholding me, asked — <
'Who art thoul They heard me answer — /am the son of
Vrikaspati. As soon I liad said thiB, the Danavas slew me
and hacking my body into pieces gave my remains to jackals
aind wolves. And they then went to- their hom-es in gladnesa
of heart. 0 amiable one, summoned by the high-souled Bhar-"
gava, I come before thee somehow fully revived.'
" On another occasion, asked by Dfeva-yani, the Brahmana
Kacha went into the woods. And as he was roving about for
gathering flowers, the Danavas beheld him. They again slew'
him and pounding him into paste they mixed it with the'
waters of the ocean. Finding him late, the maiden again repre-
sented the matter unto her father. And summoned again by
the Brahmana with the aid of his science> Kacha appearing
before (his preceptor and his daughter) told evrything as it had
happened. Then slaying him for the third time and' burning
bim and reducing him to ashes the Asuras gave those ashes to
the preceptor himself mixing them with his wine. And
Deva-yani again spoke unto her father, saying, 'O father, Kachar
had been sent to gather flowers. Bub he is not to be seen. • It
is plain he hath been lost or dead. I tell thee truly, I would
not live without him.'
•'Sukra hearing this said; ' 0 dairghter, the son of Vrihaa-
pati hath gone to the region of the dead. Though revived
by my science, he is- thus slain- frequently. What, indeed,
am I to do ? - 0' Deva-yani, do not grieve, do not cry. One
like thee should not grieve for one that is mortal. Indeed,
thou art, O daughter, in consequence of my prowess, wor-
shipped thrice a day, during the ordained hours of prayer, by
Brahma, Brahmanas, the gods with Jndra, the Vasus, the
Aswinas, the Asuras, in fact by the whole universe. It is
impossible to- keep hini alive, for revived by me he is as often
killed.' To all this Deva-yani replied, 'Why shall' I, 0 fath-er,
not grieve for him whose grand-father is old Angira himself,
whose father is Yrihaspati — that ocean of ascetic merit, wbo
23& UAHABBABATlt
U the grand-son of a Bishi and the son also of a Bislii t,
He himself too was a Brahmachari and an ascetic ; always
wakeful and skilled in everything. I will starve and follow
the way Kacha hath gone. The handsome Kacha is, 0 father,
dear unto me !' "
Vaisampayana continued, " The great Eishi Kayya (Sukra)
then, afflicted by what Deva-yani had -said, then cried ia
anger, ' Certainly, the Asuras seek to injure rae, for they slay
my disciple that stayeth with me. These followers of Eudra
desire to divest me of my character as a Brahmana by making
me participate in their crime. Truly this crime hath a terrible
end. The crime of slaying a Brahmana would even bum Indra
himself.' Having said this, that Brahmana Sukra, urged by
Deva-yani, began to summon Kacha who had entered the jaws
of death. But Kacha, summoned with the aid of science, and
afraid at the consequences to his preceptor, feebly replied
from within the stomach of his preceptor. And Kacha said,
'Be graceful unto me, O lord I I am Kacha that worshippeth
thee ! Behave unto me as to thy own dearly-loved son.' "
Vaisampayana continued, " Sukra then said, 'By what path,
O Brahmana, entering my stomach, dost thou stay there?
leaving the Asuras this very moment, shall I go over to the
gods!' And Kacha then answered, 'By tby grace, memory
hath not failed me. Indeed, I do recollect everything as it hath
happened. My ascetic virtues have not been destroyed. It is
therefore that I am able to bear this insufferable pain. O
Kavya, slain by the Asuras and burnt and reduced to powder
have I been given to thee with thy wine. When thou art
present, O Brahmana, the arts of the Asuras will never be able
to vanquish the science of the Brahmana !'
"Hearing this, Sukra said, ' O daughter, what good can I
do to thee ? It is with my death that Kacha can have back
his life ! O I)eva-yani, Kacha is even within me. There is
no other way of his coming out except by ripping open my
stomach. But Deva-yani replied, ' Both evils shall, like fire,
burn me. The death of Kacha and thy own death too are to
me as same. The death of Kacha would deprive me of life.
If thou algo dieet, I shall not be able to bear life !' Thei^.
AOI PAKVA, 237
Sukra said, ' O son of Viihaspati, thou art, indeed, one
already crowued with success, because Deva-yaoi regardesb
thee so well. Accept now the science that I will today impart
to thee, if indeed, thou art no Indra in the form, of Kacha |
None can come out of my stomach with lifei. A Brahmana,
however, must not be slaiin. Therefore, accept thou the
science I impart to thee. Start thou into life as my son t
And possessed of the knowledge, having received it from me,
and revived by me, look thou that coming o»t of my body
thou mayest have in view what gratitude dictateth.' "
Vaisampayana continued, " Receiving then the science im-
parted to him by his preceptor, ripping open his stomach the
handsome Brahmana Kacha came (Kit like the moon at evening
in the fifteenth day of the lighted fortnight. And beholding
the remains of his preceptor lying like a heap of Brahma, even
Kacha revived him with the aid of the science he had received.
And worshipping him with regard, Kaeha then said unto hi»
preceptor, 'Him who poureth the nectar of knowledge into
one's ears, even as thou hast done into, those of myself who
am void of all knowledge, him. do I regard both as nay father
and mother. And remembering the im^mense service done by
him, who is there so ungrateful as to inj^ure him ? They that^
having acquired knowledgej injure theii' preceptor who ia
always an obj.ecb of worship, who is the giver of knowledge,
who is the most precious of all pi'ecious objects on earth,,
become hated on earth and finally go to the regions of
the sinful.' "
Vaisampayana continued, " The learned Sukra, having
been deceived while under wine, and remembering the total
loss of consciousness that is one of the terrible consequences of
drink, and beheading too before him the handsome Kacha whom
he bad, in a state of unconsciousness drunk with his wine,
then thought of effecting a reform in the manners of the Brah-
manas. The high-souled Usana rising up from the ground in
anger then spoke as follows :— ' That wretched Brahmana who
from this day will, being unable to resist the temptation,
drink wine, shall be regarded to have lost his virtue, shall be
reckoned to have committed the sin of slaying a Brahmana,
238 MAHABHARATA.
shall be bated both in thia and the other world. I set thi*
limit to the conduct and dignity of Brabmanas everywhere,.-,
Let the honest, let Brabmanas, let those regardful of their
superiors, let the gods, let the three worlds, listen !' Having
said these words, that higb-souled one — that ascetic of ascetics
then summoning the Danavas who had been deprived by fate
of their good sense, then told them these words: — ^'Ye foolish
Danavas, know ye that Kacha hath attained his wishes. He
will henceforth dwell with me. Indeed, having obtained the
valuable knowledge of reviving the dead, that Bfahmana hath
become in prowess even as Brahma himself !' "
Yaisampayana continued, . " And Bhargava having said so
much cufe short his speech. The Danavas were surprised and-
went away to their homes. And Kacha too having staid with
his preceptor for a full thousand years then prepared to re*-
turn to the abode of the celestials after having obtained his
preceptor's permission."
And thus ends the seventy-sixth Section in the Sambhava
of the Adi Parva.
Section LXXVII.
( Sambhava Parva continued. )
Vaisampayana said, " After the expiration of the period of*
his vow, Kacha having obtained his preceptor's leave was aboub"
to return to the abode of the celestials. ■ Just at this time,'
Deva-yani, addressing him, said, ' 0 grand-son of the Eisht
Angira, in conduct and birth, in learning, asceticism, and
humility, thou shinest most brightly ! As the celebrated
Rishi Angira is honored and regarded by my father, so is thy
father Vrihaspati regarded and worshipped by me ! O thou of •
ascetic wealth, knowing this, listen to what I say. Recollect
my behaviour to thee during the period of thy vow (of Brahma*
charya.) Thy vow hath now been over. It behoveth thee to
fix thy affections on me. 0 accept my hand duly with ordained -
mantras !'
• "Kacha replied, 'Thou art to me an object of regard'"
«nd worship even as thy father ! Indeed, 0 thou of faultless
ADIPAUVA, 2S9
features, thou art even an object of greater reverence 1 Thou
art dearer tha-n life to the high-souled Bhargava ! O amiable
©ne, aa the daughter of my preceptor, thou art ever worthy
of my worship, As my preceptor Sukra thy father is ever
deserving of my regards, so art thou, 0 Deva-yani ! There-
fore it behoveth thee not to say so.' Hearing this Deva-yani
replied, 'Thou too art the son of my father's preceptor's son,
Therefore, O best of Brahmanas, thou art deserving of my re-
gards and worship. O Kacha, when thou wert slain so many
times by the Asuras, recollect today the affection ■! showed
for thee ! Remembering my friendship and affection for thee,
and, indeed, my devoted regard also, O virtuous one, it be-
koveth thee not to abaudon me without any fault I I am
truly devoted to thee !'
" Hearing all this Kacha said, ' O thou of virtuous vows,
da not urge me into such a sinful course ! O thou of fair
eye-brows, be graceful unto me ! Beautiful one, thou art to me
an object of greater regard than my preceptor! Full of vir-
tuous resolves, O large-eyed one, of face, besides, as handsome
as the moon, the place where thou hadst resided, viz, the body
ef Kavya, hath also been my abode. Thou art truly my
^ister ! Therefore, 0 slender- waisted one, do not say so !
Amiable one, happily have we passed the days that we have
been together. There is perfect good understanding between
us I ask thy leave to return to my abode. Therefore, pro-
nounce blessings on me so that my journey may be safe. I
must be remembered by thee, when thou dost remember me
in connection with topics of conversation, as one that hath not
transgressed, virtue! Always attend upon ray preceptor with
readiness and singleness of heart ! ' To all this, Devaryani
answered, 'Solicited by me, if, indeed, thou dost truly refuse
to make me thy wife, then, O Kacha, this thy knowledge shall
not bear fruit ! '
"Hearing all this, Kacha said, 'I have refused thy request
only because thou art the daughter of my preceptor, and not
because thou hast any fault. Nor hath my preceptor in this
respect issued any command. Cur^ie me if it please thee ! I
fe^ve told thee what the behaviour should be of Rishis. I do not
240 MAHABHAKATA,
deserve thy curse, O Deva-yani ! But yet hast thou cursed me,
Thou hast acted under the iaflueace of passion and not from a
sense of duty. Therefore thy desire sliall not be fulfilled. No
Bishi's son shall ever accept thy hand in marriage. Thou hast
said that my knowledge shall not bear fruit. Let it be so,
But in him it shall bear fruit to whom I may impart it.' "
Vaisampayana continued, " That first 6f Brahmanas, Kacha,
having said so unto Deva-yani, speedily wended unto the
abode of the chief of the celestials. And beholding him
arrived, the celestials with Indra ahead, having first worshipp-
ed, spoke unto him as follows : — ' Thou hast, indeed, per-
formed an act of great good for us. Wonderful hath been tliy
achievement! Thy fame shall never die ! And thou shalt be
a sharer with^us in sacrificial ofiferings.' "
And thus ends, the seventy-seventh Section in the Sambbava
of tlie Adi Parva,
Section LXXVIII.
( Samhhava Parva continued. )
Vaisampayana said, "The dwellers of heaven became
exceedingly glad to welcome Kacha who had mastered the
■wonderful science. And, 0 thou bull of the Bharata race
the celestials then learnt that science from Kacha and consi-
dered their object as already achieved. And then assembling
together they spoke unto him of an hundred sacrifices, saying,
' The time hath come for showing thy prowess. Slay thy foes,
O Purandara !' And thus addressed, Magliava, then accom-
panied by the celestials, set out, saying 'So be it.' But on
his way he saw a number of damsels. These maidens were
sporting in a lake in the gardens of the Gandharva Chittra-
ratha. And changing himself into wind he soon mixed up
the garments of those maidens which they had kept on the
bank. A little while after, the maidens getting up from the
water approached their garments that had, indeed, been mingled
with each other. And it so happened that from the inter-
mingled heap the attire of Deva-yani was appropriated by
Sharmisbta the daughter of Vrishaparva, from ignorance that
ADIPARVA," ,241
it was not hers. And, O king, upon this, between them, Deva-
yani and Sharmishta, then occurred a dispute. And Deva-yaiiir
said, 'O daaghter of the Asura (chief ), why dost thou take
my attire, being, as thou art, ray disciple ? Destitute of good
behaviour, nothing good can happen to thee !' Sharmishta,
however, quickly replied, ' Thy father occupying a lower seat
always adoreth, with downcast looks like a hired chaunter
of praises, my father whether when lie sitteth at his ease or
reclineth at full length. Thou art the daughter of one that
beggeth, one that chaunteth the praises of others, of one
that accepteth alms. I am the daughter of one who is adored,
one who bestoweth alms instead of ever accepting thein.
Beggar woman as thou art, thou ai't free to strike thy breast,
to use ill words, to vow enmity to me, to give way to thy
wrath. Acceptress of alms, thou weepest tears of anger in
vain. Thou art perfectly harmless, whereas, if so minded, I
can harm thee. Thou desirest to quarrel. But know thou that!
I do not reckon thee as my equal' "
Vaisampayana continued, " Hearing these words Deva-yani
became exceedingly angry and began to pull at her clothes.-
Shaxmishta thereupon threw her into a well, and went*home.
Indeed, the wicked Sharmishta believing that Deva-yani waa
dead, bent her steps homewards in a wrathful mood.
" After Sharmishta had left, Yayati the son of Nahusha
soon came to that spot. And the king had been out ahunting.
And the couple of horses harnessed to hi car and the other
single horses with him were all fatigued. And the king him-
self was thirsty. And the son of Nahusha saw a well that
was by. And he saw that it was dry. But in looking within
it, he saw a maiden who in splendour was like unto the blazing
fire. And beholding her witliin it, the best of kings addressed
that girl of the complexion of the celestials, soothing her with
sweet words. And he said, 'Who art thou, 0 fair one, of nails
bright as burnished copper, and with ear-rings decked with
celestial gems ? Thou seemest to be greatly anxious. Why
dost thou weep in afiftiction ? How, indeed, hast thou fallen
into this well covered with creepers and long grass ? And O
slender- waia ted girl, answer me truly whose daughter thouiaistl'
31
242 MAHABHABATA,
"Deva-yam then answered, ' I am tbe daughter of Sakr^
who brings back into life the Asuraa that are slain by the gods.
He doth not know what hath befallen me. This is my right
hand, O king, with nails bright as burnished copper. Thou
art well-descended ; I ask thee, take it and raise me up there-
fore ! I know thou art. of good behaviour, of great prowess,
and wide fame ! It behoveth thee, therefore to raise me from
this well J'"
Vaisampayan a continued, "King Yayati, learning that she
was a Brahmana's daughter, then raised her from that well
patching hold of her right hand. And the monarch promptly
raising her from the pit and speaking to her who was of tapering
thighs, sweetly and courteously, returned to his capital.
" And when the son of Nahusha had gone away, Deva-yani
of faultless features, afflicted with grief, then spoke unto her
maid, Ghurnika by name, who met her at the time. And she
said, 'G Ghurnika hie thou soon and speak to my father with-
out loss of time of everything as it hath happened, I shall
not now enter the city of Vrisha-parva.' "
Vaisampayana continued, " And Ghurnika, thus command-
ed, repaired quickly to the mansion of the Asura chief. And
there she saw Kavya and spoke unto him with her perception
dimmed by anger. And sh« said, 'I tell thee, O great Brahma-
na, that Deva-yani hath been ill-used, 0 fortunate one, in the
forest by Shannishta the daughter of Vrishaparva !' And
Kavya, hearing that his daughter had been ill-used by Shar-
mishta, speedily went out with a heavy heart; seeking for her
in the woods. And when he found her in the woods he clasp-
ed her with affection and spoke unto her with voice choked
yr'iih grief. '0 daughter, the weal or woe that befalleth people
is always due to their own faults. Thou hast, therefore, some
fault, I ween, which hath been expiated thus !' Hearing this,
Deva-yani replied, 'Be it a penalty or not, listen thou to me
with attention ! 0 hear all that Sharmishta, the daughter of
Vrishaparva, hath said unto me ! Really hath she said that
thou art only the hired chaunter of the praises of the Asura
king. Even thus hath she — that Sliarmishta, Vrishaparva's
daughter, — spoken to me, with red eyes, these piercing and cruel
ADIPARVA.
words : — " Thou art the daughter of one that ever chauntet)h
for hire the praises of others ; of one that asketh for charity: ;
of one that accepteth alms; whereas I am the daughter of
one that receiveth adorations, of one that giveth, of one that
never accepteth anything in gift." These have been the
words repeatedly spolcen? unto- me by the proud Sharmishta,
the daughter of Vrishaparva, with eyea red in anger. If, O
father, I am really the daughter of a hired cha,unter of praises,
of one that accepteth gifts, I must offer her my adorations in
hopes of obtaining her grace.. 0, of this I have already told
her.'
" Sukra repliedj "^Thou art, O Deva-yanij no daughter of
a hired adorer, of one that asketh for alms and accejptetb
gifts ! Tliou art the daughter of one that adores none ; of
one that is adored by all. Vrishaparva himself knoweth it,
and Indra, and king Yayati tooi, that the inconceivable Brahma,
the un-opposable God-head, is my strength. The self-create
himself, gratified by me, hath said that I am for aye the lord
of that which is in all things on earth or in heaven. I tell
thee truly that it is I who poureth rain for the good of crea-
tures and who nourisheth the annual plants that sustain all
living things.' "
Vaisampayana continued, " It was by such sweet words of
excellent import that the father endeavoured to pacify his
daughter afflicted with woe and oppressed by anger. "
And so ends the seventy-eighth Section in the Sambhava- of
the Adi Parva.
Section LXXIX
(^Sambhava Parva continued.)
" Sukra continued, * Know then, O Deya-yani, that be
that regardeth not the evil sp«eches of others, conqueretb
everything ! The wise say that he is a true charioteer who-
without slackening holdeth tightly the reins of his horses.^
He, therefore, is the true man that subdueth, without indulg-
ing, his rising wrath. Know thou, 0 Deva-yani, that by him
is everytlung conquered who calmly subdueth his rising anger.
244 MA,HABBABATA.
He is regarded as a man who by having reeourse to forgive-
ness casteth off his rising anger like a snake casting off iii»
outerskin. He that suppresseth his anger, he that regardeth not
the evil speeches of others, he that becometh not angry though
'there be cause, certainly acquireith the four objects for which)
we live. (Religion, profit, desire, and salvation.) Between
'him that performeth without fatigac sacrifices every moiath for
an hundred years, and him that never feeleth wrath in respecfe
of anything, he that feeleth not anger is certainly th& higher.
Boys and girls, unable to distinguish between right and wrong,
quarrel with each other. The wise never imitate theni.' Deva-
yani, hearing this speech of her father, said, 'O father, I
'know, though a girl, what are our dttties and virtues. I know
ialso what the difference is between anger and forgiveness as
regards the power of each. But when a disciple behaveth dis^
respectfully, he should never be forgiven by the preceptor if
•the latter is realy desirous of benefiting the former. Therefore
I do not desire to live any longer in a country where evil be-
haviour is on the ascendant. Tlie Wise man desirous of good,
should not dwell among those sinfully-inclined men who al-
aways speak ill of good behaviou<r and high birtk But there
should one live, — indeed, that hath been said to be the best of
dewellingplaces,^where good behaviour and purity ©^f birth
are known and respected. The crHiel words uttered by Vrishft^
parva's d&,ugbter bum my heart even as men desirous of kind-
ling a fire bum the dry fuel. I do not think anything more
miserable for a man in the three worlds than for him to adore
his enemies blessed with goad. fortune, himself possessing none.
Indeed, it hath been said by the learned that for such a man
even death would be better.' "
And thus ends the seventy-ninth Section in the Sambhava
of the Adi Parva.
Section. LXXX.
(Sambhava- Parva contiwwed.)
Vaisatnpayana said, "Then Kavya the foremost of Bhrigu's^
line became angry himselL And approaching Vrishaparv»
where tiie latter was seated, began to- address hi» without
weighing bis words. 'O king/ be said, 'sinfiil acts do> not, like
the earth, bear fruit immediately. Bu* gradually and secretly
do they cut away the roots of their doer. Such fruit is seen
■either in one's own self, in one's son, or in one's grandson.
Sins must bear their fruit. Like rich food th^ can never be
.digested. And because ye slew the Brahmana _ Kacha, the
^rand-son of Anglra, wb» was virtuous, acquainted with the
precepts of religio^n, and attentive to his duties, while Besid-
img in my abode, even for this act of slaughter — ^unfit as he wa»
for it — and for the mal-tieatment of my daughter too, know,
O Vrishaparva, I sball leave thee and thy relatives. Indeed^
O king, for this I can no longer, stay with thee I Dost thou,
0 Asura ebief, think that I am a raving liar ? Thou makest
little of thy offence without seeking to correct it.'
" Vrishaparva then said, 'O son of Bkrigu, never have I
attributed want of virtue or fafeehoood to thee ! Indeed, virtue
and truth ever dwell in thee ! Be graceful unto me ! 0 Bhar-
gava, if leaving us thou really goest lience, we shall then go
into the depths of the ocean. Indeed, there is nothing else for
BS to do.'
"Sukra then replied, 'Ye Asuras, whether - ye go into the
depths of the ocean or fly away in all directions, I care little.
1 am unable to bear my daughter's grief My daughter is ever
dear to me. My life dependeth on her. Seek ye to please
Jier. As Vrihaspati ever seeketli the good of Indra, so do I
always seek thine by my ascetic merits.'
•'Vrishaparva then said, 'O Bhargava, thou art the absolute
master of whatever is possessed by the Asura chiefs in thia
world, their elephants, kine, and horses, of even my own self.'
"Sukra then answered, 'If it is true, 0 great Asura, that
I am the lord of all the wealth of the Asuras, then go and
gratify Deva-yani»' "
246 HAHABHARATA.
Vaisampayana continued, "And when the great Kavya
had been so addressed by Vrishaparva he then went to Deva-
yani and told her all. Deva-yani, however, quickly replied,
'O Bhargava, if thou art truly the lord of the Asura king
himself and of all his wealth, then let the king himself come ti)
me and say so in my presence,' Vrishaparva then approached
Deva-yani and told her, 'O Deva-yani of sweet smiles, what-
ever thou desirest I am willing to give thee however difficult
it may be to grant the same ? Deva-yani answered, 'I desire
^harmishta with a thousand maids to wait on me. She must
also follow me to where my father may bestow me.'
" Vrishaparva then commanded a maid-servant in attendance
on him, saying, 'Go and quickly bring Sharmishta hither.
Let. her also accomplish what Deva-yaiii wisheth.' "
Vaisampayana continued, " The maid servant then repair'*
ing to Sharmishta told her, 'O amiable Sharmishta, rise and
follow me. Accomplish thou the good of thy relatives. Urged
by Deva-yani, the Brahmana ( Sukra ) is on the point of
leaving his disciples (the Asuras.) O sinless one, thou must
do what Deva-yani wisheth !' Sharmishta replied, 'I shaR
cheerfully do what Deva-yani wisheth. Urged by Deva-yani
Sukra is calling me. Both Sukra and Deva-yani must not leavei
the Asuras through my fault.' "
Vaisampayana continued, " Commanded by her father thenj
Sharmishta, accompained by a thousand maidens, soon camCj
in a palanquin, out of her father's excellent mansion. And
approaching Deva-yani said, 'With my thousand maids I am
thy waiting- woman. And I shall fallow thee where thy
father may bestow thee.' Deva-yani replied, 'I am the
daughter of one who chaunteth the praises of thy father, and
who beggeth and accepteth alms. Thou, on the other handv
art the daughter of one who is adored. How canst thou be
my waiting woman ? '
"Sharmishta answered, 'One must by all means contribute
to the happiness of one's afflicted relatives. Therefore shaH
I follow thee wherever thy father may bestow thee !' "
Vaisampayana continued, " When Sharmishta had thus
promised to be Deva-yani's ■waiting-woman, .the latiJer, 0
ADI PARVA. 247
-king, then spoke unto her father thus :— '0 best of all excell-
ent Brahmanas, I am gratified. I shall now enter the Asura
capital. I now know that thy science and power of knowledge
are not futile.' "
Vaisanapayana continued, "That best of Brahmanas, of
great reputation, thus addressed by his daughter, then entered
the Asura capital in gladness of heart. And the Danavaa
worshipped him with great reverence. "
And thus ends the eightieth Section in the Sambhava of
ihe Adi Earva.
Section LXXXI,
( Sambhava Pdrva continued. )
Vaisampayana said, " After some length of time, 0 best
of monarchs, Deva-yani of the fairest complexion went into
the same woods for purposes of pleasure. And accompanied
by Sharmishta with her thousand maids she reached the same
spot and began to wander in freedom. And waited upon by all
those companions she felt herself supremely happy. And
sporting with light hearts, they began drinking the honey of
flowers, eating various kinds of fruits and biting some. And
just at this time, king Yayati the son of Nahusha, again
eame there in course of his wanderings, tired and thirsty,
in search of deer. And the king saw Deva-yani and Shar-
saishta, and those other maidens also, all decked with celes-
tial ornaments and full of voluptuous langour in consequence
of the flowery honey they drank. And Deva-yani of sweet
smiles, unrivalled in beauty and possessing the fairest com-
plexion amongst them all, was reclining at her. ease. And she
was waited upon by Sharmishta gently pressing her feet.
" And Yayati seeing all this, said, '0 amiable ones, I would
9sk ye both your names and parentage. It seems that these
two thousand maids wait on ye two.' Hearing tlie monarch,
Deva-yani then answered, 'Listen to me, 0 best of men. Know
thou that I am the daughter of Sukra the spiritual guide of
^e Asuras. This my companion is my waiting-woman. She
248 MAHABHARATA.
atteodeth on me wherever I go. She is Sharmishta the
■daughter of the Asura king Viishaparva.'
" Yayati then asked, 'I am curious to know why is this thy
companion of fair eye-brows — tliis maiden of the fairest com-
plexion— the daughter of the Asura chief— thy waiting-woman !'
Deva-yani replied, ' O best of kings, everything resuUeth
irom the fates. Knowing this also to be the result of fat^,
cease to wonder at it. Thy features and attire are both like
a king's. Thy speech also is fair and correct as that of the
Veda. Tell me thy name, whence thou art, and whose soa
also !'
" The monarch replied, 'During my vow <}f Brahmacharya,
the whole Vedas entered my ears. I am known as Yayati,
a king's son and a king myself.' Deva-yani then enquired,
^O king, what for hast thou come here ? Is it to gather lotuses,
or to angle or to hunt ?' Yayati said, ' 0 amiable one, thirsty
in the pursuit of deer have I come hither in search of water.
I am very much fatigued. I wait but your commands to leave
this spot.'
" Deva-yani answered, 'With my two thousand damsels and
my waiting^woman Sharmishta, I wait but your commandSi
Prosperity to thee ! Be thou my friend and lord !'
"Yayati hearing this replied, 'Beautiful one, I do not de-
serve thee. Thou art the daughter of Sukra, far my superior.
Thy fatlier cannot bestow thee even on great kings.' To this
Deva-yani : 'Brahmanas h^ave before this been mixed wiih the
Khatrias, and Khatrias with Brahmanas. Thou art the son
of a Rishi and a Rishi thyself. Therefore, 0 son of Nahusha,
marry thou me ! ' Yayati, however, replied, 'O thou of the
handsomest features, the four orders have, indeed, sprung from
one body. But tlieir duties and purity are not the same. The
Brahmana is truly superior to all !' Deva-yani answered,
'This hand of mine hath never been touched before by any
man save thee ! Therefore do I accept thee for my lord.
How, indeed, shall any other man touch my hand which
hath before been touched by thyself who art a Rishi?'
Yayati then said, 'The wise know that a Brahmana is more
to be avoided than an angry snake of virulent poison or a
A15I PARVA. 249
■blazing fife of spreading flames.' Deva-yani then told the mon-
areh, 'O thou bull amongst men, why dost thou, indeed, say
that a Bi'alimana should be more avoided than an angry snake
of virulent poison or a blazing fire of spreading flames?'
The monarch answered, 'The snake but killeth only one. The
sharpest weapon slayeth but a single person. The Brahmana,
if angry, destroyeth whole cities and kingdoms. Therefore,
O timid one, do I deem a Brahmana as more to be avoided
tlian either. I cannot hence wed thee, 0 amiable one, unless
thy father bestoweth thee on me ! ' Deva-yani then said, 'Thou
art, indeed, chosen by me. And, 0 king, it is understood then,
that thou wilt accept me if my father bestoweth me on thee.
Thou need'st not fear to accept my i)Oor self if bestowed oa
thee. Thou dost not, indeed, ask for me.' "
Vaisampayana continued, " After this, Deva-yani quickly
sent a maid-servant to her father. The maid represented ttr
Sukra everything as it had happened. And as soon as he had
heard all, Bhargava came and saw Yayati. And beholding
Bhargaya come, Yayati, that lord of the earth, bowing dowa
worshipped and adored that Brahmana, and stood with joined
hands in expectation of his commands.
"And Deva-yani then said, 'This, O father, is the son o£
Nahusha. He took hold of my hand when I was in distress. I
bow to thee. Bestow me unto him. I shall not wed any othec
person in the wofld !' Sukra exclaimed, '0 thou of splendid
courage, thou hast, indeed, been accepted as her husband by
this my dear daughter ! I bestow her on thee. Therefore,
O son of Nahusha, accept her as thy wife ! '
"Yajati tlien said, 'I beseech the boon, 0 Brahmana, that
by so doing, the sin of begetting a mixed caste might not touch
me ! ' Sukra, however, assured him by saying, 'I shall absolve
thee from sin. Ask thou the boon that thou desirest ! Fear
not to wed her. I grant thee absolution ! Maintain virtuously
thy wife— the slender-waisted Deva-yani ! Transports of happi-
ness be thine in her com[)any. This other maiden, Vrishaparva'a
daughter Sharmishta, should ever be regarded by thee. But
thou shalt not summon her to thy bed !' "
Vaisampayana continued, "Thus addressed by Sukra, Yayati
32
.^SO MAHABHARATA,
'tben walked round the Bralimana. And the king then went
fhrough the auspicibus ceremony of marriage according to the
rites of the Shastras. And having received from Sukra a rich
'treasure in the excelietot £)eva-yani with Sharmishta and those
two thousand maidens, and duly honored also fey Sukta himself
and the Asuras, the best of monarchs then, commanded by
the higb-souled Bharg^Va, returned to his capital with a
joyous heart.
Aiid so ends the eighty-first Section in the Sainbhava of
the Adi Parva.
-Section LXXXII.
( ^a/mbhava Purva continued )
Vaisampiayana s^id, "Yayati then, having returned to hrs
-*9.pital which was like unto the city itself of Indra, entered
his inner apartments and- established thei* his bride Deva-
yani. And the monarch, directed by Deva-yani, established
Vrishaparva's daughter Sliarmishta in a mansion especially erec-
ted near the artificial forest of Asokas in his gardens. And the
king surrounded Vrishaparva's daughter Sharmiishta with a
thousand maids and honored her by making every arrange-
•tnent regarding her food and garments. But it was with
Dieva-yani that the royal son of Nahusha sported like a celes-
tial for m'any years in joy and bliss. And when her season came,
'the fair-Beva-yani conceived. And she brought forth as her
first child a fine boy. And when thousand years had passed
away, Vrishaparva's daughter Sharmisbta having attained tO
puberty saw that her season too had come. And she became
thoughtful. And she said to herself, 'My season hath arrived.
But I have not yet chosen a husband. 0 what hath happened 1
What should I do ! How am I to obtain the fruition of my
Wishes ! Deva-yani hatli become a mother. My youth is des-
tined to pass away in vain. Shall I choose him also for my
husband whom Beva-yani hath chosen ? Indeed, this is my
resolve : that monarch should give me a son. Will not the
virtuous one grant me an interview in private f "
Vaisampayaoa comtiiaued, " While Sharmishta was thus
ADIPARVA. 251
busy with her thoughts, the king wandering listlessly camQ
to that very forest of Asokas, and beholding Sharaj.>shta
before him, stood there in silence. Then Shavmishta of beau^
tiful smiles seeing the monarch before her with nobody to wit'
Bess what might pass, approaching the monarch, said, joining
ber hands, '0 son of Nahusha, no one can behold the ladie^
that dwell in the inner apartments of Shoma, of Indra, of
l^^ishnu, of Yama,.of Varuna, and of thine. Thou knowest, O
king, that I am both handsome and well-born. I soliqit
thee, 0 king ! My season hath arrived : see that it goetb not
in vain. '
"Yayati answered, 'Wei! do I know that the honor of birth
is thine, born as thou art in the proud race of the Danavas.
Thou art also gifted with beauty. Indeed, I do not see even
the speek of a fault in thy features. But Usana commanded
me while I was united with. Deva-yani that never should
Yi'ishaparva's daughter be summoned to my bed.'
"Sharmishta^ then said-. 'R hath been said, 0 king, that it
iss not sinful to lie on the occasion of a joke, in respect of .wo-
men sought to be enjoyed, on occasions of marriage, in pros-
pect of immediate death and of the loss of one's whole fortune.
Lying is excusable on these five occasions. 0 king, it is false
that he is fallen who speal?a not the truth when asked. Both
Deva-yani-and myself have- been called hither as companions
to serve the same purpose. When, therefore, thou hadst said
that thou wouldst confine thyself to one only amongstus, thajt
vras a lie thouihadst spoken.'. Yayati replied, 'A king should
ever be a pattern in the eyes of his people. That monarch cer-
tainly meets with destruction who speaks- untruths. As for
myself; I do- nob dare speak an untruth even if; the greatest
toss threatens me.' Sharmishta answered, '0 moBarch, one
may look upon h^r friend's husbaad as her own. Otie's friend's
marriage is the samo as one's own. Thou hast been ch9s,eiJ8ti
by my friend as her husiband. Thou art as much my husband
therefore.' Yayati then said, 'It is,, indeed, my vow to al-
ways grant what one asketh. Thou askest me. Tberefor.e
tell me what am I to do !' Sharmishta then said, 'Absolve me,
O king, from sin ! Protect my virtue ! Becpming .a mother
252^ MAHABHAftATA.
by thee let me practise the highest virtue in this world. Ifr
is said, O kipg, that a wife, a slave, and a son, caa never eara
wealth for themselves. That which th«y earn always helong-f
eth to him who owneth them. I am, indeed, the slave of
of Deva-yani. Tlioii a,rfc Deva-yani's^ master and lord. Thoa
art, therefore, Qking, my master and lord as much asDevar
yani's. I solicit thee. O fill my wishes !' "
Vaisampayana continued, •'Thus addressed by Sharmishta,
the monarcb was persuaded tiiat all she spoke was true. He,
therefore, honored Sharmishta by protecting her Tirtuei
And they passed some time together. And taking an affectionate
farewell of each other they then separated, each, returning to
whence he er she had come,
"And it came to pass that Sharmishta oi sweet smiles
and fair eye-brows conceived in consequence of that connec-
tion of hers with that best of monarchs. And; O king, that
lotus-eyed lady then in due time brought forth a son of the
splendour of a celestial child and of eyes like lotus leaves."
And thus ends the eighty-second Section in the Sambhava
©f the Adi Parva.
Skction LXXXni.
(Samhhava Parva continued.)
Vaisampayana said, "When Deva-yani of sweet smiles
beard of the birth of this child, she became jealous, and, O
Bharata, Sharmishta became an object of her unpleasant re-
flections. And Deva-yani repairing to her addressed her thus :—
' O thou of fair eye-brows what sin is this thou hast committed
by yeilding to the influence of lust ?' Sharmishta replied,
'A certain Rishi of virtuous saul and fully conversant with the
Vedas came to me. Capable of granting boons, he was solicited
by me to grant my mshes that were baaed on considerations of
virtue. O thou of sweet smiles, I would not seek the sinful
fulfilment of my desires. I tell tliee truly that this child of
mine is by that Rishi.' Deva-yani answered, 'It is all right if
that is the case, 0 timid one ! But if the lineage, name, and
family of that Brahmana be known to thee, I should like to
ADIPARVA. 253:;
hear them.' Sharmishta replied, ' 0 thou of sweet smiles, that
Rishi, in ascetism and energy is resplendent as the Sua
himself. Beholding him, I had not, indeed, the power to make
these enquiries 1' Deva-yani then said, ' If this is true, if>
indeed, thou hast obtained thy child from such a superior
Brahmana, then, O Sharmishta, I have no cause of anger.'"
Vaisaropayana continued, " Having thus talked and lauglied
•with each other, they separated, Deva-yani returning to the
palace with the knowledge imparted to her by Sharmishta.
And, 0 king, Yayati also begat in Deva-yani two sons called
Yadu and Turvasu who were like Indra and Vishnu. And
Sharmishta the daughter of Vrishaparva became mother by
the royal sage of three sons in all, named Drahyu, Anu, and
Puru.
"And, O king, it so came to pass that one day Deva-yanif
of sweet smiles accompanied by Yayati went into- a solitary
part of the woods (in the king's extensive park.) And there
she saw three cliildren of celestial beauty playing with perfect:
trustfulness. And Deva-yani asked in surprise, 'Whose child-
ren are these, 0' king, so handsome, and so like unto the child-
ren of the celestials ? In splendour and beauty they are like,
thee I think.' "
Vaisampayana contlnu'ed, "And Devayani without waiting
for a reply from the king, asked the children themselves, 'Ye
children, what is your lineage? "Who is your father ? An-
swer me truly. I desire to know all.' Those children then
pointed to the king with theis fore-finger and spoke of Shar-.
inishta as their mother.
"And having said so, the children approached the king tc^
clasp his knees. But the king dared not caress them in the
presence of Deva-yani. The boys then left the place weep-
ing in grief and going towards their, mother. And the king,
at this canduet of the hoys became very much abashed. But
Deva-yani, marking the affection of, the children for the king,
learnt the secret and addresing Sharmishta said, 'How hasb
thou dared to do me an injury, being as thou art dependent;
on me ? Dost thou not fear to have recourse once more ta
that Asura usage of thiae ?'.
25* MAHABHARATA.
"Sharmishfca said, 'O thou, of sweet smiles, all that I told
thee of a Riahi is perfectly true. I have acted rightly and'
according to the precepts of virtue. Therefore I do not fear
thee. When thou hadst chosen the king for thy husband I
too chose him for mine. O thou beautiful one, a friend's hus-
band is, according to usage, one's own husband also. Thou ait
the daughter of a Brabmana and, therefore, deservest my wor-
ship and regard. But dost thou not know that this I'oyal sage
is held by me in greater esteem still ?' "
Vaisampayana said,. " Deva-yani, then, hearing those words
of hers, exclaimed, O king, thus : — ' Thou hast wronged me,
0 monarch ! I shali not live here any longer.' And saying
this she quickly rose, with tearful eyes, to go- to her father.
And the king was grieved to see her thus. And alarmed- great-
ly, lie followed her footsteps endeavouring td' appease her
wrath. But Deva-yani with eyes red in anger would not desist.
Speaking not a word to the king, with eyes bathed in tears,
she soon reached the side of her father Usana the son of Kavi.'
And beholding her father, she stood' before him after due salu-
tation. And Yayati alsoj immediately after, saliited and wor-
tf^hipped Bhargavar.
"And Deva-yani said, ' 0 father, virtue hath been van-
quished by vice. The low have risen, the high have fallen.
1 have been transgressed by Sharmishta the daughter of
Vrishaparva. Three sons have been begotten in her by this
king Yayati. But, O father, luckless as lam, I have got only
two sons ! O son of Bhrigji-, this king is renowned for hia
knowledge of the precepts of religion. But, O Kavya, I tell'
thee that he hath deviated from the path of rectitude.'
" Siikra, bearing all this, said, * 0' monarch, since thou-
hast made vice thy loved pursuit though fully acquainted with
the precepts of religion, therefore shall invincible decrepitude
paralyse tliee.' Yayati answered, ' Adorable one, I was soli-
cited by the daughter of the Danavaking to fructify her sea-
son. I did it. from a sense of virtue and not from other motives.
That male person, wha being solicited by a woman in season-
doth not grant her wishes^ is called, O Brahmana, by those
cognisant of the Veda as a slayer of the embryo. He who, soli-
ADI PAHVA, 253
'clfced in secret by a woman full of desire and in season, goeth
not unto her, loseth virtue and is called by the learned a
killer of the embryo. 0 son of Bhrigu, for these reasons,
tod anxious to avoid sin, I went unto Sharmishta.' Sukra
then replied, " Thou art dependent on me. Thou shouldsb
have awaited my command. Having acted falsely in the
matter of thy dut}^ 0 son of'Nahusha, thou hast been guilty
•of the sin of theft.' "
Vaisimpayana continued, " And Yayati the son of Nahushaj
►thus cursed by the angry Usana, was then divested of his
youth and immediately overcome by decrepitude. And Yayati
•said, ' O son of Bhrigu, I have not yet been satiated with
youth or with Beva-yani. Therefore, O Brahmana, be grace-*
'ful unto me so that decrepitude might not touch me.' Sukra
■then answered, ' I never speak an untruth. Even now, 0 king,
art thou attacked by decrepitude. But if thou likeBt, thou
art competent to transfer this thy decrepitude to another. '
Yayati said, ' 0 Brahmana, let it be commanded by thee that)
that son of mine who giveth me his youth shall enjoy my king-
dom, and shall achieve both virtue and fame.' Sukra replied,
'0 son of Nahusha, thinking of me thou mayst transfer tliis thy
decrepitude to whomsoever thou likest. That son who shall
give thee his youth shall become thy successor on the throne.
He shall also have long life, wide fame, and a large progeny.' ■'
Thus ends the eighty-third Section in the Sambhava of the
Adi Parva.
Section LXXXIV.
(Sambhava Parva continued.)
Vaisampayana said, " Yayati then, having been overcome
with decrepitude, returned to his capital, and summoning hia
eldest son Yadu who was also the most accomplished, address-
ed him thxis :—' Dear child, from the curse of Kavya called
also XTsana, decrepitude a;nd wrinkles and whiteness of hair
have come over me ! But I haVe not been gratified yet with
the enjoyment of youth. Thou, 0 Yadu, take this my weak-
ness alon^ with my decrepitude. I shall enjoy with thy youth.
256 MABrABHARA.TA,
And when a full thousatia years have elapsed, returning to thee
thy youth I shall take back my weakness with this decrepitude.'
" Yadu replied, ' There are innumerable inconveniences in
decrepitude, in respect of drinking and eating. Therefore, O
king, I shall not take thy decrepitude. This is, indeed, my
determination. White hair on the head, cheerlessness, a re-
laxation of the nerves, wrinkles all over the body, deformities;
weakness of the limbs, emaciation, incapacity to work, defeat at
the hands of friends and companions, these are the consequen-
ces of decrepitude. Therefore, 0 king, I desire not to take
it. 0 king, thou hast many sons some of whom are dearer
to thee. Thou art acquainted with the precepts of vii-tue : ask
some other son of thine to take thy decrepitude.'
" Yayati replied, ' Thou art sprung from my heart, 0 son,
,but thou givest me not thy youth. Therefore thy children
shall never be kings.' And he continued, addressing another
son of his, ' 0 TurVasu, take thou this weakness of mine along
with my decrepitude. With thy youth, O son, I like to enjoy
the pleasures of life. And after the expiration of a full thou-
sand years I shall give thee thy youth, and take back from
thee my weakness and decrepitude !'
" Turvasu then replied, " I do not like decrepitude, 0
■father ! It destroyeth all appetites and enjoyments, strength
and beauty of person, the intellect, and even life.' Yayati
*old him, ' Thou art sprung from my heart, O son ! But thou
givest me not thy youth. Therefore, 0 Turvasu, thy race
shall be extinct. Wretch, thou shalt be the king of those
whose practices and precepts are impure, amongst whom men
of inferior blood procreate children in women of superior blood,
who live on meat, who are mean, who hesitate not to appro-
ipriate the wiyes of their superiors, whose practices are as
4;hose of birds and beasts, who are sinful, and non- Aryan.' "
Visampayana said, " Yayati having thus cursed his son
Turvasu then addressed Shartnishta's son Druhyu thus : — ' 0
Druhyn, take thou for a thousand years my decrepitude
destructive of complexion and personal beauty and give me
thy youth. And when a thousand years have passed away I
shall return thee thy youth and take baek my own wenknesB,
ADI PAUVA. 257
and decrepitude.' To this Druhyu answered, ' 0 king, one
that is decrepit can never enjoy elephants and cars and horses
and women. Even his voice becometh hoarse. Th(>refore I da
not desire (to take) thy decrepitude.' Yayati told him, ' Thou
art sprung from my heart, O son. But thou refusest to give me,
thy youth. Therefore thy most cherished desires shall never
be accomplished. Thou shalt be king, only in name, of that
region where there are no roads for the passage of horses and
cars and elephants, and good vehicles, and asses, and goata
and bullocks, and palanquins; where there is swimming only
by rafts and floats.' Yayati next addressed Anu and said,
Thou, 0 Anu, take my weakness and decrepitude. I shall
with thy youth enjoy the pleasures of life for a thousand
years.' To this Anu replied, 'Those that are decrepit always
eat like children and are always impure. They can not pour
libations on Agni in proper times. Therefore I do not; like to
take thy decrepitude.' Yayati told him, 'Thou art sprung from
'my heart. Thou givest me not thy youth. Thou findest so
many faults in decrepitude. Therefore shall decrepitude
overcome thee. And, O Anu, thy progeny also, as soon as
they attain to youth, shall die. And thou shalt also not be
able to perform sacrifices before Agni.'
" Yayati at last turned . to his youngest child Puru, apd
addressing him said, 'Thou art, O Puru, my youngest son.
But thou shalt be the first of all. Decrepitude, wrinkles,
"and whiteness of hair have come over me in consequence of
tlie curse of Kavya called also Usana. I have not yet, how-
ever, been satiated with youth. O Puru take thoti this
my weakness and decrepitude ! With thy youth I shall enjoy,
for some years, the pleasures of life. And when a tliousand
years have passed away I shall give thee thy youth and take
back my own decrepitude.' "
Vaisampayana said, " Thus addressed by the king, Puru
answered with humility, 'I shall do, O monarch, as thou bid-
dest me. I shall take, 0 king, thy weakness and decrepitude.
Take thou my youth and enjoy as thou listeth the pleasures
of life. Covered with thy decrepitude and becoming as one
old, I shall, as thou commandest, continue to live, giving to
33
^58 mahabharata;
tbee my youth/ Yayati then said, ' O Piiru, I have been gra-
tified with thee ! And being gratified I tell thee that the people
of thy kingdom shall have all their desires accomplished.'
"And having said this, the great ascetic Yayati, thea
thinking of Kavya, transferred bis decrepitude unto the body
of the bigh-souled Puru. "
And thus ends the eighty-fourth Section in the- Sambbasra
of the Adi Parva,
. .Sectiox LXXXV.
■( Sambhava Pdrva cooitinued. )
Vaisampayana said, "And the excellent monarch Yay»^
the son of Nahusha, having received Puru's youth, became ex-
ceedingly gratified. And with it he once more began to in-
du-lge in his favorite pursuits to the full extent of his desires
and the limit of his powers, according tp season, so as to derive
the greatest pleasure therefOTm. And, O king, in nothing
■that he did, he acted against the precepts of his religion as
behoved him well. He gratified the gods by his sata-ifices i the
fpitris by Sradhas ; the poor by his charities ; all excellent
Brahmanas, by ful-fiUing their desire ; all persons entitled to
jthe rites of hospitality, by food and drink ; the Vaisayas, by
protection; and the Sudras, by kindness. And the king re-
pressed all criminals by proper punishments. And Yayati,
gratifying all sections of his subjects, protected them vir-
tuously like another Indra. And the monarch possessed^ of
the prowess of a lion, with youth and every object of enjoy-
ment under control, enjoyed unlimited happiness without trans-
gressing the precepts of religion. And the king became very
happy in thus being able- to enjoy all the excellent olgects of
his desife. And he was only sorry when he thought that
those thousand years would come to an end. And having
-obtained youth for a thousand years, the king acquainted
with the mysteries of time, and watching proper Kalas
and KasMas, sported with (the celestial damsel) Viswachi,
Bometimes in the beautiful gardens of Indra, sometimes in
Alaka (the city of Ku vera), and sometimes on the summit ^Qf
ADl PARVA, 259
tte mountain Meru on the north; And when tte virtuous
monarch saw that the thousand years were full, summoning
his son Ptiru he addressed him- thus : — ' O thou oppressor of
the foe, with thy youth-, 0 son, I have enjoyed the pleasures
of life, each according to its season, to the full extent of my
desires, — to the limit of my powers. 0ur desires, however, are
never gratified- by indulgence. Oil the other hand, with in*
dulgence they only flame up like fire with libations of sacrificial
butter. If a single person were owner of everything on earth,
— all its yield of paddy and barley, its silver, gold, and gems,
its animals and women; he would not yet' be contenti I'hirsb
of enjoyment, therefore, should be abandoned. Indeed, true
happiness is theirs who- have cast off their thirst for the objects
of the earth, — a thirst; which-is difficult to be cast ofi" by the
wicked and the sinful, which faileth not with' failing life, and
which is truly the fatal desease of manj My heart hath fona
full thousand' years been fixed upon the objects-of- desire. My
thirst for thesOi however, without abating, inoreaseth day by
day. Therefore shall I cast it off, and fixing my mind on
Brahma shall' I pass the rest of my day« witiithe innocent deer
of the forest, peacefully and' without affection for any worldly
object. And, 0 Puru, I have been exceedingly gratified witi
thee! Prosperity be thine! Receive back this thy youth.
Receive thou also my kingdom. Thou art, indeed, that, son of
mine who has done me the greatest. of services.'"
Vaisamps^anSr continued, "Aiid^ then Yayati, the son of
Nahusha; received back his decrepitude. And his son Purti'
also received back his own youth. And Yayati was desirous of
installing Para his youngest son on the throne.. But the fouu
orders with the Brahmanas at their head then addressed the
monarch thus : — ' Oking^, how shalt thou bestow thy kingdom
on Puru passing over thy eldest' son Yadu born- of Deva-yani.
and therefore the grandson of the great Sukra? Indeed, Yadu
is thy eldest son ; after him hath been born Turvasu ; and of
Sharmishta's sons, the first is Druhyu, then Anu, and then
Punji How doth the youngest deserve the throne passing,
all his elder brothers over ? This we represent to thee : 0,
conform to virtuous practice !'
260 MAHABBAUATA.
" Yayati then said, ' Ye four orders with Brahmanas at
•their head, hear ye my words, as to why my kingdom should
not be given to my eldest son. ! My commands have been
disobeyed by my eldest son Yadu. The wise say that he is no-
-sou who dtsobeyebli his father. That son, however, who doth the
bidding O'f his parents, whoseeketh their good, who. is agreeable-
to theEft,. i^ indeed, the beat of son& I haye been disregard-
ed by Yadu, aud-by Turvasu too. Much have I been disre-
garded by Druhyu and Anu also. By Paru alone hath my
word beea obeyed. By hira have I been, much regarded. There-
fore shall the youngest be my heir. Ke took my decrepitude.
Indeed,, Puru is (uy friend ! He did what was so- agreeable to^
me ! It liath also-been- commanded by Sukra himself — the "sou,
of Kavi, that that son of mine Xvho- should obey me become
king after m« and bring the whole earth uiideB- his sway. I
therefore beseech ye, let Puru be installed on- the throne !'
"The people then said, ' True it is, 0 king, that that son.
who is accomplished and always seeketb the ^pod of his pa-
rents, deserveth prosperity even if he be the youngest. There-
fore-doth Puru, who hath done thee good,, deserve the crovvu^
And as Sukra himself hath commanded it, we have nothing to
say to it.' "
Vaisampayg<na continued, " And the son of Nahusha, thus
addressed by the contented, people,, then- installed his son Puru
on the throne. And having bestowed his kingdom on Puru^
the monarch performed the initiatory ceremonies for retiring
into tlie woods. And soon after he left his capital, followed
by Brahmanas and ascetics.
"And the sons of Yadu are known by the name of the
'Yackivas; while those of Turvasu have come to be called the
Yciivanas, And tlve sous of Druhyu are the Bhojas, while^
tliose of Anu the Mlechchas. The 'progeny of Riru, how-
ever, are the Pauravas. amongst whom, O monarch, thou art
born, inorder to rule for a thousamd years with thy passions
under complete control !"
And thus ends the eighty-fiifth Section in the Sambhava
of the Adi Parva.
Section LXXXVI.
(Sambhava Parva continued.)
Vaisampayana said, " King Yayati the son of Nahusha,
having tliu& installed his dear son on the tjirone, became ex-
ceedingly happy, and entered into" the woods to lead the life
of a hermit. And having lived for some time in the forest in
the company of Brahmanas, observing many rigid vows, eat-
ing of fruits and roots, patiently bearing privations of all
sorts, the monarch at last ascended to heaven. And having
ascended to heaven he lived there in bliss. But soon, however^
he was hurled down by Indra. And it hath been heard by me,
O king, that tliougb hurled from heaven, Yayati, without reach:
ing the surface of the earth, stayed in the firmament. I have
heard that some time after he again entered the region of the
celestials in the company of Vasuman, Ashtaka, Pratarddana,
and Siiivi. "
Janam-ej aya then said, "I desire to hear froan. thee in detail
why Yayati having first obtained admission into heaven was
hurled therefrom and why also he gained re-admittance. Let
all this, 0 Brahmana, be narrated by thee in the presence of
■these Brahmana sages. Yayati the lord of the earth was,
indeed," like the, chief of the celestials. The progenitor of
the extensive race of the Kurus, he was of the splendour of
the Sun I I desire to hear in full the story of his life both ia
heaven and on earth, illustrious as he v/as, of world-wide cele-
brity, an<l of wonderful achievements !"
Vaisampftyana said, " Indeed, I shall recite to thee the
excellent story of Yayati's adventures on earth and in heaven.
That story is sacred and destroy eth the sins of those that
•hear it.
" King Yayati the son of Nahu«ha, having installed his
youngest son Puru on the throne after casting his sons with
Yadu for their eldest amongst the Mlechchas, entered the
woods to lead the life of a hermit. And the king eating of
fruits and roots lived for sometime in the forest. With mind
and passions under complete control, tlie king gratified by
262 MAHABHARATA.
sacrifices both the pitris and the gods. And he poured'H-
bations of clarified butter into fire according to the rites
prescribed for those leading the Vanapraste mode of life..
And the illustrious one entertained guests and strangers with
fruits of the forest and' clarified butter, while he himself sup-
ported life by glleaning scattered corn-seeda. And the king
led this sort of life for a full' thousand years. And observing
the vow of silence and with miiid' under comprete control' h6
passed one full' year living upon air alone and without sleep.
And' he passed another year practising the severest- austerities
in "the midst of four fires around and' the sun overhead. And
living upon air alone, he stood erect for six months on one l6g.
And then the king, of sacred' deeds, ascended* to heavea
covering heaven as well as the Earth (with the fame of hi&
achievements.)
And so ends the eighty-sixtL Section in the Sambhava of,
the Adi Parva.
Section LXXXVir
( Sambhava Parva continued)
Vaisampayana said, " While that king of kings dwelt ia
heaven — the home of the- celestials — he was. reverenced by the
gods, the Sadhya«, the Marutas, and the- Vasus. Of sacred
deeds, and mind under complete control, the monarch used t«»
repair now and then fi-om the abode of the celestials unto the
region of Brahma* And it hath been heard by me that he
dwelt for a long time in heaven.
"One day thalj best? of kings Yayati went to Indra and-i
there in course of conversation, the lord of. the Earth was asL-
ed: by Indra as follow* :—
' What didst thou say, 0 king, when thy son Puru took thy
decrepitude on earth and when bhou didst '. bestow upon hint,
thy kingdom V
" Yayati answered, ' I told him^ that the whole country
between the rivers Ganges- and the Yamuna is thine.. That
is, indeed, the central region of the Earth : while the out-
lying regions arc to be the dominions of thy brotherSi. I ivlso
ABI PAUVA, 263
told him that those without anger are ever superior to those
under its sway : those disposed to forgive are ever superior to
the unforgiving. Man is superior to the lower animals. Among
men again the learned are superior to the unlearned. If
wronged thou shouldst not wrong in return. One's wrath, if
disregarded, hurneth one's owa self ; while he that regardeth
it not taketh away all the virtues of him that exhihiteth it.
Never shouldst thou pain others by cruel speeches. Never
subdue thy foes by despicable means ; and never utter such
scorching and sinful words as may torture others. He that
pricketh as with thorns men by means of hard and cruel
words, thou must know ever carriethin his mouth a Rakshaga.
Prosperity and luck fly away at his very sight. Thou shouldst
ever keep the virtuous before thee as thy models : thou shouldst
ever in retrospect compare thy acts with those of the virtuous :
thou shouldst ever disregard the hard words of the wicked. Thou
shouldst ever make the conduct of the wise the model upon
which thou art to act thyself. The man hurt by the arrows of
oruel speech emitted from one's lips, weepeth day and night.
Indeed, these strike at the core of the body. Tlierefore the
wise never fling these around at others. There is nothing in
the three worlds by which thou canst worship and adore the
dieties better than by kindness, friendship, charity, and sweet
speeches unto all. Therefore shouldst thou always utter worda
that soothe, never those that scorch. And thou shouldst regard
those that deserve thy regards ; thou shouldst always give but
never beg,' "
Thus ends the eighty-seventh Section in the Sambhava.of
the Adi Parya.
Section LXXXVIII.
(Sambhava Parva continued.)
Vaisampayana said, " After this, Indra again asked Yayati,
' Thou hadst retired into the woods, 0 king, after accomplishing
all thy duties. 0 Yayati son of Nahusha, I would ask thee,
with whom art thou equal in ascetic austerities ? ' Yayati
then answered, '0 Vasava, I do not, ia ascetic austeiities,
264 MAHABHARATA.
behold my equal among men, the clestials, the Gandharvas,
and the great Rishis f Indra then said, '0 monarch, because
thou dost disregard those that are thy superiors, thy equals, and
even thy inferiors, without, in fact, knowing their real merits,
therefore, thy virtues have suffered a diminution and thou
must fall from heaven !' Yayati then said, '0 Sakra, if, in-
deed, my virtues have resiUy sustained a diminution and I
must on, that account fall down from heaven, I desire, 0
chief of the celestials, that I may at least fall among the vir-
tuous and the honest.' Indra then replied, 'Yes 0 king, thou
shalt fall among those that are virtuous and wise ; and thou
shalt acquire also much renown. And after this experience of
thine, 0 Yayati, never more disregard those that are thy su-
periors or even thy equals.' "
; Vaisampayaaa^ continued, " Upon this, Yayati fell' from
the region of the celestials; And as he was falling, lie wa3
beheld b^"^ the foremost of royal sages Ashtaka, the protector
of his own religion. And Ashtaka beholding him enquired,
'Who art thou, O youth, of beauty equal to that of Indra
himself, in splendour blazing as the fire, thus falling from high !
Art thou that foremost of sky-ranging bodies— ^the sun — emerg-
ing from dark masses of clouds ? Indeed, beholding thee falling
from the solar course, possessed of immeasurable energy and
the splen lour of fire or the sun, every oue is exercised as
to what it is that is so falling, and is, besides, deprived of
consciousness ! Beholding thee in the path of the celestials,
possessed of energy like that of either Sakra, Surya, or Vishnu,
we have approached thee to ascertain the truth I If thou
hadst first asked us to who we are, we would never have been
guilty of the incivility of asking thee first. We now ask thee
who thou art and why dost thou approach hither ? Let thy
fears be dispelled ; let thy woes and afflictions cease ! Thou
art now in the presence of the virtuous and the wise. Even
Sakra himself — the slayer of Vala — can not here do thee an
injury ! 0 thou of the prowess of the chief of the celestials,
the wise and the virtuous are the support of their brethren
in grief. Here there are none but the wise' and virtuous like
th«e, assembled together ! Therefore stay thou here in peace.
ADIPARVA. 265
Fh-e alone hath power to give heat. The Earth alone hath
power to infuse life into the seed. The Sun alone hath power
to illuminate everything. So thee guest alone hath power to
command the virtuous and the wise.' "
Thus ends the eighty-eighth Section in the Sambhava of
the Adi Parva.
Section LXXXIX.
(Sambhava Parva continued.)
" Yayati said, ' I am Yayati the son of Nahuslia and tha
father of Puru. For having disregarded every creature, cast
off from the region of the celestials and of iVishis cro^vned
with success, I am falling down, my righteousness having eus-^
tained a diminution. In years I am older than ye. Therefore
have I not saluted ye first. Indeed, the Bnihmanas always
regard him who is older in years or superior in learning or
ascetic merit.'
" Aahtaka then replied, ' Thou sayest, 0 monarch, that ha
who is older in years is worthy of regard. But it is said that
he is truly worthy of worship who is superior in learning andl
ascetic merit.'
" Yayati to this : ' It is said that sin destroyeth the merit
of our virtuous acts. Vanity containeth the element of that
which leadeth to hell. The virtuous never follow in the wake
of the vicious. They act in such a way that their religious
merit always inci-easeth. I myself had great religious merit.
All that, however, is gone. I would scarcely be able to ve-i
gain it even by my best exertions. Beholding my fate, he
that is bent upon achieving his own good, will certainly sup-
press vanity. He who having acquired great wealth perform-
eth meritorious sacrifices, who having acquired all kinds
of learning remaineth humble, and who having studied the
whole Vedas devoteth himself to asceticism with a heart with-
drawn from all mundane enjoyments, goeth to lieaven. None
should exult for having acquired great wealth. None should
feel vain on having studied the whole Vedas. In the world
men are of different dispositions. Destiny is supreme. Botli
34
266 MAHABHARATA,
power and exertion are fruitless. Knowing destiny to be alN
powerful, the wise, whatever their portion, should neither
exult nor grieve. When creatures know that both weal and
woe are dependent on destiny and not on their own exertion
OT power, tbey should neither grieve nor exult remembering
that destiny is all powerful. The wise should ever live con-
tented, neither grieving at w«e nor exulting at weal. When
destiny is supreme, both grief and exultation are both unbe-
coming. O Ashtak a, I never suffer myself to be overcome by
fear, nor do I ever entertain grief, knowing for certain that
I shall be in the world wha,t the great disposer of all hath
ordained. Insects and worms, all oviparous creatures, vege-
table existences, all crawling animals, vermin, the fish in water,
stones, grass, wood, in fact, all created things, when they
are freed from the effects of their acts, are united with the
supreme Soul. Happiness and misery are both transient.
Therfore, 0 Ashtaka, why should I grieve ? We can never
know how are we to act in order to avoid misery. Therefore
none should grieve at misery.'
' "Possessed of «very virtue king Yayati who was the mater-
Hal grand-father of Ashtaka, while staying in the firmament,
at the conclusion of his speech was again questioned by Ash-
taka. The latter said, ' O king of kings, tell me in detail of
all those regions that thou hast visited and enjoyed, as well
as the petiods for which thou hast enjoyed each. Thou speak-
fest of the precepts of religion even like the clever masters
acquainted with the acts and sayings of great beings !' Yayati
then replied, ' I was a great king on earth owning the whole
world for my dominion. Leaving it I acquired by force of
religious merit maiiy_ high regions. There I dwelt for a full
thousand years, and then I attained to a very high region
which is the abode of Indra, of extraordinary beauty, having
a thousand gates, and extending a hundred yojanas all around.
There too I dwelt for a full thousand years and then attained
to a higher region still, Tliat is the region of perfect beati-
tude where decay is never, — the region, vie, of the creator and
the lord ofthe earth, so difficult of attainment ! There also
Idwelt for a full thousand years, and then attaiaed to another
ADI PARVA,
267
■v&ey h igh region, ids, that of the god of gods (Vishira) where
too I have lived ia happiness. Indeed, I have dwelt in various
iregions, adored by all the celestials, and possessed of prowess
and splendour equal wnto those of the celestials themselves.
Capable of assuming any form at will, I have lived for a hua-
dred Ayutas of years in the gardens of Nandana, sporting with
the Apsaras and even beholding,, numberless beautifal trees
eiad iu flowery vestments and shedding delicious perfumes all
around. And after many many years had elapsed, while still
residing there in the enjoyment of perfect beatitude, the ce-
lestial messenger of grim visage one day, in a loud and deep
voice, thrice shouted to me. Ruined, Ruined, Ruined. O
thou lion among kings, this much I remember. I have
then fallen from Nandana, my religious merits gone ! I heard
in the- skies, O king, the voices of the celestials exclaim-
mg in grief, — " Alas ! What misfortune ! Yayati,. with his re-
Kgious merits destroyed, though virtuous and of sacred deeds,
is falling 1 " — And as I was falling, I asked them loudly,
"Where, ye elestials, where are those wise amongst whom I am
*o fall ? " They then pcwinted out to me this sacred sacrificial
region belonging to ye. And beholding the cujsls of sm©ke
Mackening the atmosphere and. scenting, the perfume of clari-
fied butter poured incessantly into the fire, and guided thereby,
I am approaching this region- of yours, glad at heart that I
come amongst ye.' "
And so ends the eight- ninth Section o£ the Sambhava.ia,
the Adi Parva^
Section LXL.
(Sambhava Parva continued^
" Ashtaka then said, 'Capable of assuming any form at will>
thou hast lived for an hundred Ayuta years in. the gardens of
Nandana. For what cause, 0 thou foremost of those that
flourished in the Krita age, hast thou been compelled to
leave that region and come hither ?' Yayati answered, 'Aa
kinsmen, friends, and relatives forsake, in this world, those
whose wealth disappears, so in the other world,, the celestiala •
2(38 MAHABBARATA.
witk Indra as their chief forsake him who hath lost his right-
ejusness.' Ashtaka then said, 'I am extremely anxious to know-
haw in the other world men can lose virtue. Tell me also, O
king; what regions are attainable by what courses of action.
Thou art acquainted, I know, with the acts and sayings of
great beings !'
" Yayati answered, '0 thou pious one, they that speak of
their own merits are doomed to suffer the pains of the hell
called Bhauma. Though really emaciated and lean, they appear
to grow on earth (iu the shape of their sons and grandsons) only
to become food for vultures, dogs, and jackals. Therefore, O
king, this highly censurable and wicked vice should be re^
pressed. I have now, O king, told thee all. Tell me what
more I shall say.'
"Ashtaka said, 'When life is destroyed with age, vultures,
peacocks, insects, and worms eat up the human body. Where
doth man then reside ? How doth he also come again to life ?
I have never beard of any hell called Bhauma on earth.'
" Yayati answered, ' After the dissolution of" the body, man,
according to his acts, re-entereth the womb of his mother and
Btayeth there in an indistinct form, and soon after assuming a
distinct and visible shape re-ap{)eareth in the world and walketh
on its surface. This is that Earth-liell {Bhauma) where he
falletb, for he beholdeth not the termination of his existence
and acteth not towards his emancipation. Some dwell for
siicty thousand years, some for eighty- thousand years in heaven;
and then they fall. And as they fall they are attacked by
certain Rakshasas belonging to the world in the form of sons,
grandsons, and other relatives that withdraw their hearts frona
acting for their own emancipation.'
"Ashtaka then asked, 'For what sin are beings when they
fall from heaven attacked by these fierce and sharp-toothed
Rakshasas ? Why are they not reduced to annihilation ? How
do they again enter the womb„ furnished with the senses ?'
" Yayati answered. ' After falling from heaven, the being
becometh a subtile substance living in water. This water
becometh the semen which is the seed of vitality. Thence-
entering the mother's womb on the womanly season, it de-
ADIPAnVA. 269
velopeth into Ihe embryo and next into visible life like the
fruit from the flower. And entering trees, plants, and other
vegetable substances, water, air, earth, and space, that watery
seed of life becometh of quadrupedal or bipedal form. This is
the case with all creatures that you see.'
" Ashtaka said, ' O tell me, I ask thee because I have my
doubts! Doth a being that hath received a human form enter
the womb in its own shape or in some other ? How doth it
also acquire its distinct and visible shape, eyes and ears, and
consciousness as well ? Questioned by me, O explain it all!
Thou art, O father, one acquainted with the acts and sayings
of great beings !' Yayati answered, ' According to the merits
of one's acts, tiie being that in a subtile form co-iniieres in the
semen that is dropped into the womb is attracted by atmospher-
ic force for purposes of re-birth.. It then developeth there in
course of time, first becoming the embryo, and is next furnished'
with the visible physical organism. Coming out of the womb
in course of time it becometh conscious of its existence as
man, and by his ears becometh sensible of sound ; by his
eyes, of color and form ; by his nose, of scent ; by his tongue,
of taste ; by his whole body, of touch ; and by his mind, of
ideas. It is thus, 0 Ashtaka, that the gross and visible body
developeth from the subtile essence.'
" Ashtaka asked, 'After death, the body is burnt, buried, or
otherwise destroyed. Reduced to nothing upon such dissolu-
tion, by what principle is he again revived ? Yayati said,. 'O
thou lion among, kings, the person that is dead assumeth a
subtile form and retaining consciousness of all his acts as in a
dream entereth some other form with a spred quicker than
of air itself. The virtuous attain to a superior, and the vicious
to an inferior form of existence. The vicious become worms
and insects. I have nothing more to say, 0 thou of great and
pure soul! I have told thee how beings are born after deve*
lopment of embryonic forms as four-footed, two-footed, six-
footed, and so. What more wilt thou ask me ?'
" Ashtaka said, ' How, 0 father, do men attain to those
superior regions whence there is no return to earthly life?
Is it by asceticism or knowledge ? How also may one
270 MAHABHARATA.
gradually attain to felicitous regions ? Asked by me; O tell
it in full !'
" Yayati answered, ' TFie wise say that for men there are
seven gates .through which admission may be gained into
Heaven : these are Asceticism, Gift, Quiet of mind,. Self-com-
mand, Modesty,. Simplicity,, and Kindness to all creatures.
The wise also, say that a person losethall these in consequence
of vanity.. That man who having acquired knowledge regard-
eth himself as learned and with, his learjiing destroyeth the
reputation of others, never attaineth to regions of indestruc-
tible felicity. That knowledge ako doth: not make the possessor
competent to aittain to Brahma. Study, the vow of silence-
worship before fi)!e>. and sacxificesj these four remove alt
fear. When however these are mixed with vanity, instead'
of renwving, they cause fear.. The wise should never exult
on receiving honors ; nor should they grieve at insults. Foe
it is the wise- alone that honor the wise ;. the- wicked never act
like the virtuous. I have given away so mucli — I have per-
formed so many sacuifices — I have studied so much — I have
observed these vows, — snch vanity is the root of fear. There-
fore thou must not indulge sucb feelings. Those learned mem
who acjjept as their support tihe unchangeable, inconceivable
Brahma alone that ever showereth blessings on persons virtuous^
as thee, enjoy perfect peace here and hereafter!' "
And thus ends the ninetieth Section in the Sambhava 06
the Adi Parva.
Section LXLI.
( Sambhava Parva continued..)-
Ashtaka said, ' Those congnisant with the Vedas differ in'
opinion as to how the followers of each of the four modes
of life, viz, Grihastas, Bhikshus, Brahmacharis, and Vana-
prashtas, are to conduct themselves in order to acquire religi-
ous merit.'
" Yayati answered, ' These are what a Brahmachari must
do. While dwelling in the abode of his preceptor, he must
receive lessons only when his preceptor summons him to da;
ADI PARVA. 271
so; he must attend to the service of his preceptor without
waiting for the commands of the latter ; he must rise from bed
before his preceptor riseth, and go to bed after his precep-
tor goetli thereto. He must be humble, must have his passions
under -complete control, must be patient, vigilant, and devo-
ted to study-. It is then only that he can achieve success.
It hath been said in the oldest Upaniahada that a grihasta
acquiring wealth by honest means should perform sacrifices ;
he should ever give in charity, should perform the rites of
hospitality unto all arriving at his abode, and should never
use anything without giving a portion thereof to others. A
Muni without search for food should live in the woods dependr
ing on his own vigour.; should abstain from all vicious acts ;
should give away in charity, should never inflict pain on any
creature. It is then only that he can achieve success. He,
indeed, is a true Bhikshu who doth not support himself by
any manual arts, who possesseth numerous accomplishments,
who hath his passions under complete cofitrol, who is uncon-
nected with all worldly concerns, who sleepeth not under the
shelter of a house-holder's roof, who is without wife, and who
going a little way every day, travelleth over a large extent of
country. A learned man should adopt the Vanaprashta mode
of life after performance of the necessary rites, when he hath
■been able to control his appetites for enjoyment and desire of
acquiring valuable possessions. When one dieth in the woods
while leading the Vanaprashta mode of life, he maketh his
ancestors and succesors, numbering ten generations including
himself, fuse with the Divine essence.'
" Ashataka asked, ' How many kinds of Munis are there,
and how many kinds ot Movmis (observers of the vow of
silence) ?'
" Yayati answered, ' He, indeed, is a Muni who, though
dwelling in the woods, hath an inhabited place near, or who,
though dwelling in an inhabited place, hath the woods near.'
" Ashtaka enquired what it meant. Yayati replied, 'A
Muni withdrawing himself from all worldly objects liveth in
the woods. And though he miglit never seek to surround
himself with those objects that are procurable in inhabited
272 MAHABHARATA.
places he might yet obtain them all by virtue of his ascetic
power. He may truly be said to dwell ia the woods having
an. inhabited place near to himself. Again, a wise man with-
drawn fiom all earthly objects might live in a hamlet leading
the life of a hermit. He may never exhibit the pride of
family, birth, or learning. Clad in the scantiest robes he
may yet regard himself as attired in the richest vestments.
He may be content with food just enough for supporting life.
Such a pei'son, though dwelling in an inhabited place, liveth
yet in the woods.
" The person again who, with passions under complete con-
trol, adopteth the vow of silence, refraining from action and
entertaining no desire, achieveth success. Why shouldst tliou
not, indeed, reverence the man who liveth on clean food, wlio
refraineth from ever injuring others, whose heart is ever pure,
who is displayed in the splendour of ascetic attributes ; who
is free from the leaden weight of desire, wlio abstaineth from
injury even when sanctioned by religion ? Emaciated by
austerities, and reduced in flesh,- marrow, and blood, such a
one conquereth not only thus bub the highest world as well.
And when the Muni sits in yoga meditation becoming indiffer-
ent to hai)pines3 and misery, honor and insult, he then leaveth
this world and enjoyeth communion with Brahma. When the
Muni taketh food like kine and other animals, i. e, without
providing for it beforehand and without any relish (like a sleep-
ing infant feeding on the mother's pap) then like the all-per-
,vading spirit he becometh identified with the whole univei'se
and attaineth to salvation.' "
And so fends the ninety-first Section in the Sambhava of
the Adi Parva.
Section LXLII.
( Samhhava Parva continued )
"Ashtaka asked, 'Who amongst these, 0 king, both exerting
constantly like the SXin and the Moon, first attaineth to commu-
nion with Brahma, — the ascetic or the man of knowledge ?'
" Yayati answered, 'Xhe wise, by help of the Veda aud of
AI>I PARVA.. 273-
Knowledge, having ascertained the visible universe to be iHu-
s(>vy instantly realise the Supreme Spirit as the sole existent
independent essence. While they that devote themselvef fo
Yoga meditation take time to acquire the same knowledge,, fop
it is by practice alone that these latter divest themselves of thq
consciousness of duality. Hence the wise attain to salvation
first, Then again if the person devoted to yoga findetli not suffi-
cient time in one life to attain to success, being led astray by:
the attractions of the world, in his next life he is benefited by
the progress he hath already made, for regretfully he de-
Yoteth himself to the pursuit of success. But the man of
Knowledge ever betioldeth the indestructible Unity, and there-
fore, though immersed in worldly enjoyments, never affecteth
them at heart. Therefore there is nothing to impede his sal-
vation. He, however, who faileth to attain to Knowledo-e,
should yet devote himself to piety as dependent on action (sacri-
fices, &c.) But he that devoteth himself to such piety, moved
tliereto by desire of salvation, can never achieve success. His
sacrifices bear no fruit and partake of the nature of cruelty.
Piety as dependent on action that proceedeth not from the
desire of gain, is, in the case of such men, yoga itself.'
" Ashtaka said, 'O king, thou lookest like a youth ; thou
art handsome and decked wi th a celestial garland. Thy spleuT
dour is great ! Whence dost thou come and where dost thou
go ? Whose messenger art thou ? Art thou going intp the
Earth ?'
" Yayatx said, 'Fallen from heaven upon the loss of all
my religious merit, I am destined to enter the Earth-hell,
Indeed, I shall go there after I have finished my discourse
with ye ! Even now the deities of the ten points of the Uni-
verse command me to hasten thither. And, O king, I have
obtained it as a boon from India that though fall I must upon
the Earth yet I should fall amidst the wise and the virtuous.
Ye are all wise and virtuous that are assembled here !'
" Ashtaka said, ' Thou art acquainted with everything. I
ask thee, O king, are there any regions for myself to enjoy
in heaven or in the firmament ? If there be, then, thom
§UilU aot fall though falling !' /
§5
274 MA HA TJ H A-K'A. T A,
"Yayati answered, ' 0 king, there are many regions 'f6P
thee to enjoy in heaven as there are kine and horses in the
earth with the animals in the'wilderness and the hills !'
" Ashtaka then said, 'If there are worlds for me to enjoy,
as fruits of my religious merits, in heaven, 0 king, I give
them all tinto thee ! Therefore, though falling, thou shalfc
not fall. 0 take thou soon all these, wherever they be, ia
heaven or in the firmament ! Let thy sorrows cease !'
" Yayati answered, ' O thou best of kings, a Brahma-know-
ing Brabmana alone can take in gift, bat not one like our-
eelves ! A;nd, © monarch, I myself have given away to Brah-
manas as one should. Let no man not a Srahmana and let
not the wife of a learned Brahmana ever live in infamy by
accepting gifts ! On Earth I have ever desired to perform
virtuous acts ! Having never done so before, how shall I now
accept a gift ?'
■ " Pratarddana who was amongst them asked, 'O thou of
the handsomest form, I am Pratarddana by name. I ask thee,
are there any worlds for me to enjoy as fruits of my religious
merits, in heaven or in the firmament? Answer me, thou art
acquainted with everything!'
" Yayati said, 'O king, numbei-less worlds full of felicity,
effulgent like the solar surface, and where woe can never be,
await thee. Itthou dwellest in each but for seven days, they
Tvould not yet be exhausted.'
"Pratarddana then said, 'Tliese then I give unto thee!
Therefore though falling thou must not fall ! Let the worlds
that are mine be thine ! Whether they be in the firmament or
in heaven, Osoon take them'! Let thy woes cease !'
"Yayati answered, 'O monarch, no king of equal energy
should ever desir-e to receive in gift the religious merits of
another king acquired by yoga austerities. And no king who
is afflicted with calamity by the fates should, if wise, yet ac6
in a censurable way. A king keeping his eye ever fixed oa
virtue should walk in the path of virtue and increase his fame
thereby. A person of virtue like myself and knowing what
are his duties should not act so meanly as thou directeat.
Wtien otlierB desiroue of acquisiug leligiovis juerit do not)
kUlBARVA* 275
accept gifts; how c4n I do what they do not V On the conclu'
Bion of this speech, tliat best of kings Yayati was then addi-esa-
ed by Vasumana in the following words. "
Thus ends the ninety-second. Section in- the Sambhava. of
the Adi Pai'va.
Section LXLIII;
(Sambhava Parvacontinuedl)
. "Vasumana said,. 'I am. Vasumana, the son of Osadawsa,
r would ask thee, O'king, whether, there are aay worids fbc
me to enj&y, as fruits of my religious^^merits, in heaven or in
the firmament. Thou^art, 0 high-souled one, acquainted with,
all holy regions !'
Yayati answeredj 'There are a» many regions for thee to
enjoy in heavea as the number of places in the firmament, th^
Earth, and the ten points of the universe, illumined by the.
Sun.'
" Vasumana then said, 'I give them, to thee. Let those re-
gions that are for me be thine. Therefore, though fallings
tfaou shalt not fall. If to accept themin gift be improper for
thee, then, O monarch, buy them with a straw,'
"Yayati answered^ 'I. do not remember, ever having bought)
and sold anything unfairly.. This has never. been done by
other kings. How shall I do it therefore ?'
"Vasumana said, 'If to buy. them, 0 king^ bi3 regarded by
thee as improper, tlien . take them in .gift from me. For my-,
self I answer that I will never go to those regions that are fot
me. Let them therefore be tiiine !'
"Shi vL then addressed. the king thus: — 'I. am,. 0-king, Shivi
by name, the son of Ushinara. 0 father, are there in the
firmament or in heaven, any worlds forme to enjoy ? Thou,,,
fcnowest every region that one may, enjpy as the fruit of hi^
religious merit !'
" Yayati- then said,. 'Thou hast never, by speech or in mind,
disregarded the honest and the virtuous that applied to thee^
There are infinite worlds for thee to enjoy in heaven, all blazing
like lightning,' Shivi, then said, 'If thou regaidest theic
276 MASABHARATA,
purchase as improper, I give them to ye. Take them atl, CF
king ! I shall never take them, — those regions where the wise •
never feel the least disquiet.'
"Yayati then answered, 'O Shivi, thou haist, indeed, obtain>-
ed for thyself, possessed as thou art of the prowess of Indfa,^
infinite worlds! But I do iiot desire to- enjoy regions given to
uie by others. Therefore, I accept not thy gift.'
" Ashtaka then said, 'O king, each of us have expressed
our desire to give thee the worlds that each of hs have acquir-
ed by our relifjious merit. Thou acceptest net them. But
leaving them for thee, we shall descend unto the Earth-hell.'
" Yayati answered, *Ye all are irHth-loving aud wise : give
me that which I deserve. I shall not be able to do that which
I have never done before.'
" Ashtaka then said, 'Whose are those five golden cars that
we see ? - Do luea that repair to regions of everlasting bliss
tide on them ?'
" Yayati answered, 'Those five golden cars displayed in
glory and blazing as fire, would, indeed, carry ye to the re-
gions of bliss.'
" Ashtaka said, 'O king, ride those cars thyself, and repair
to heaven. We can wait. ■ We will follow thee in time.'
" Yayati then said, we can now all go together. Indeed,
all of us have conquered heaven. Behold, the glorious path
to heaven becomes visible !' "
Vaisatnpayana continued, "Then all those excellent mon-
archs ridiug on those cars set out fw heaven, for gaining
admittance into it, illuminating the whole firmament by the
glory of their virtues.
" And Aahtaka, again breaking silence, asked, 'I had al-
ways thought that Indra was my especial friend, and that I
of alt the others, should first obtain admittance into heaven.
But hov7 is it thab XJsiuara's son Shivi, hath already left us
behind."
"Yayati answered, 'This Usinara'ason had given all he poss-
essed for attaining to the region of Brahma. Therefore is he
foremost among ye. Besides, Shivi's liberality, asceticism,
truth, virtue, modesty, good-fortuue, forgiveness, amiability.
ABl PARVA. 27T
desire of performing good actSj have been so great that none
can measure them.'
Vaisampayana continued, "After this, Ashtaka, impelled
by curiosity, again asked bis maternal grand-father resembling
Indra himself, saying, '0 king, I would ask thee, tell mo
truly, whence thou art, who thou art, and whose son ? Is
there any other Bralimana or Kshatria who hath done; what thou
didst on Elarth ?' Yayati answered, 'I tell thee truly,' I am
Yayati, the son of Nahusha and the father of Puru.. I was
lord of all the Earth. Ye are my relatives i I tell thee truiyi
I am the maternal grand-father of ye all. Having conquered
the whole Earth, I gave clothes to Brahmanas and also a hua
dred handsome horses fit for sacrificial offering. For such
acts of virtue the gods become propitious to those that per-
form them. I also gave to Brahmanas this whole Earth with
her horses and elephants and kine, and gold and all kinds of
wealth,, along with an hundred Arbudas of excellent milch
cows. Both the Earth and the firmament exist owing to my
truth and virtue; fire yet burneth in the world of men owing
to my truth and virtue. Never hath word spoken by me beea
untrue. It is for this that the wise adore truth. 0 Ashtaka, all I
have told thee, Pratarddana, and Vasumana, is the truth itself.
I know it for certain that the gods and the Rishis and all the
mansions of the blest are adorable only beciiuse of Truth
that characterises them all. He that shall without malice duly
read to good Brahmanas this account of our ascension to
•heaven shall himself attain to the same worlds with us.' "
Vaisampayana continued, " It was thus that the illustrious
king Yayati of high achievements, rescued by his collateral
descendants, ascended to heaven leaving this earth and cover-
ing the three worlds by the fame of his deeds. "
And so ends the ninety-third Section in the Sambhava of
*be Adi Parva.
Section LXLIT.
(Sambhava Parva cmitinued.)
Janamejaya said, " Adorable one, I desire to bear the bis-
tories of those kings who were d<edended from Puru. 0 telb
hie of each as he was in prowess and achievements ! I have;
indeed, heard that in Puru's line there was not a single king,
who was deficient in. good-behaviour and prowess, or; who wad
without sons. 0 thou of ascetic wealth, I desire to bear the:
histories in detail of those famous mouarchs endued with learn-
ing and all accomplishments^ "
Vaisampayana said, " Asked by thee I shall tell thee all
about the heroic kings of Puru's line, all equal unto Indra ia
|)rowe8s, possessing great afifluence and commanding the respeo*
of all for their, accomplishments.
" Puru had by his wife Paushti three sons, Pravira, Jswara,
and Eaudraswa, all of whom were mighty charioteers* Amongst
them, Pravira was the perpetuator of the dynasty. Pravira
had by bis wife Shurasheni a son named Manushya. And the
latter, of eyes like lotus leaves; had sway over the whole earth
bounded by the four seas. And Manushya had for his wife.
Souviri. And he begat in her three sons called Shakta, Sanr
hanana, and Vagmi. And they were heroes in war and
mighty charioteers.. Then again, the intelligent and virtuous
■JRaudraswa begat in the Apsara Misra-keshi ten sons who were
all great bowmen.. And they all grew up. into, heroes, peF<-
, ^forming numerous sacrifices in honor of the gods. And they
all haid sons, were learned in all branches of knowledge, and
ever devoted to virtue. They were Richeyui and Kaksheyu
and Vrikeyu of great prowess, Sthaadileyu, and Vaneyu, and
,Jaleyu of great fame^ Tejeyu of great strength and intelli-
gence, and Satyeyu of the prowess of Indra, Dhacmeyu, and
Saunateyu, the tenth, of theprow«ss of the celestials. Amongst
them all, Richeyu became the sole monarch of the whole
Earth and was known by the name of Anadhrishti. And in
prowess he was like unto Vasava himself amongst the celes-
tials. And Anadhrishti had a sou of name Matinuia who be-
ADIPARYA, 2-79
came a fatn0U9 and virtuous king. And he perfoiined both
the Rajashuya and the liorse-sacrifice. And Matinara had
four sons of inmeasurable prowess, viz, Tansu, Mahan, Ati-
ratha, and Drahyu of inmeasurable glory. Amongst them
Tansu of great prowess became the perpetuator of Puru's
line. And he subjugated the whole earth and acquired great
fame and splendour. And Tansu begat a son of great prow*
«ss named Ilina. And he was the foremost of all conquerors
and he brought the whole world under his subjection. And
Ilina begat in his wife Rathantarya five sons with Dushmanta
as their head, all equal in might unto the five elements*
They were Dushmanta, Shura, Bhima, Pravashu, and Vaisu,
And, 0 Janamejaya, the eldest of them Dushmanta became
king. And from Dushmanta was born by his wife Sakuntala an
intelligent son named Bharata who became king. And Bharata
gave his name to the race of which he was the founder. And
it is from him that the fame of that dynasty hath spread so
wide. And Bharata begat in his three wives altogether nine
sons. But none of them were like their father and so Bha-
rata was not at all pleased with them. Their mothers there^
fore became angry and slew them all. The procreation of
children by Bharata therefore became in vain. The monarch
then performed a great sacrifice and through the grace of
Bharadwaja obtained a son of name Bliumanyu. And then
Bharata tiie great descendant of Puru, regarding himself as
really possessing a son, installed, 0 thou foremost of the
Bharata race, that son as his heir-appareut. And Bhumanyu
begat in his wife Pushkaiini six sons of name Suhotra, Suhota,
Suhavi, Suyaju, and Diviratha. The eldest of them all,
Suhotra, obtained the throne and performed many Rajashuya
and horse-sacrifices. And Suhotra brought under his sway the
whole Earth surrounded by her belt of seas, and full of ele-
phants, kine, and horses, and all her wealth in gems and gold.
And the Earth afflicted with the weight of numberless human
beings and elephants, horses, and cars, was as it were about to
sink. And during the virtuous reign of Suhotra the surface of
the whole earth was dotted all over with hundreds and thousands
of sacrificial sU^eg, Aad tke £artli became full of coiu au^
280 MAHABHATIATA.
human beings. And the lord of the Earth Suhotra be-
gat in his wife Aikshaki three sons, viz, Ajamida, Sumida,
and Purumida. The eldest of them Ajamida was the perpe-
tuator of the rqyal line. And he begat six sons in his three
wives. Of these sons, Siksha was born of the womb of Dhumi-;
Hi, Duahmanta and Parameshti in that of Nila and J.ahpyu,
Jala, and Rupina, were born in that of Keshini. All the tribes
of, the Panchalas are descended from Dushmanta and Parar
Ijieshti. And the Kushikas are the sons of Jahnyu of immeasr
urable prowess. And Riksha who was elder than both Jala
and Rupina became king. And Riksha begat Samvarana the
perpetuater of the royal line. And, O king, it iiath been
heard by us that while Samvarana the son of Riksha was.
ruling the earth, tiiere happened a great loss of people from
famine, pestilence, drought, and disease. And the Bharata
princes were beaten by the troops of enemies. And the Pan*
«halas setting out to invade the whole earth with their four
kinds of troops soon brought the wole earth under their swayi
And with their ten Akshauhinis the king of Panchala. de-
feated the Bharata prince. Samvarana then, with his wife
and ministers, song and relatives, fled in fear. And he took
shelter in the forest on the banks of the Sindhu extending
to the foot of the mountains. There the Bharatas lived for a
full thousand years within their fort. And after they had
lived there a thousand years, one day the illustrious Rishi
Vashishta approached the exiled Bharatas. And the Biiarataa
going out saluted the Rishi and worshipped him by the
offer of the Arghya. And entertaining him with reverence,
they then represented everything unto that illustrious Rishi.
And after he was seated on his seat, the king himself
approached the Ri^hi and addressed him, saying, 'Be thou our
Purohita, 0 illustrious one. We will endeavour to regain our
kingdom.' And V"ashista then answered the Bharatas by say-
ing 'Om' (the sign of consent.) And it hath been heard by us
that Vashista then installed the Bharata prince in the sover-
eignty of all the Kshatrias on the Earth, making by virtue
of his mantras this descendant of Puru the veritable horns
Cf the wilji,bull,or the tusks qf the wild elephant. And tho
ADIPAUVA. 281
king retook tlie capital tliat had been taken away from
him and once more made all monarchs pay tribute to hirtj.
The powerful Samvarana, thus insta:lled once more in the ac-
tual sovereigaty of the whole earth, perfornjed muny sacrifices
in which the offerings to the Brahmanas were great.
"And Samvarana begat in his wife Tapati th« daughter of
Sura a son named Kni'u. Tliis Kuru was exceedingly virtuous.
Therefore was he installed on the throne by his people. It is
from his name that the field called Kuru-jangala has become
so famous in the world. Devoted to asceticism, he made that
field {Kuru-kshetra) sacred by practising his laustexitieg there.
And it hath been heard by us that Kuru's liighly intejlig&ati
wife Vahini brought forth five sons, viz, Avikshit, Abliishya,
Chaittra-ratha, Muni, and the celebrated Janamejaya. And
Avikshit begat Parikshit, the powerful Sliavalaswa, Adiraja,
Viraja, Shalmali of great physical strength, Uchaisrava,
Bhangakara, aiud Jitari the eighth. In the race of threse were
bora, as the fruits of their pious acts, seven mighty chario-
teers with Janamejaya as their head- And unto Parikshit
were born sons who were all acquainted with the intea'preta-
of the ^hastras. And they were Kaksha-sena, aod Ugra-sena,
*ad Cbittra-sena endued with great energy, and Indr,a-sena
and Susena and Bhima-ssena by name.. And the sons of Jana-
mejaya were all endued with great strength and became celfiT
brated all over the world. And they were Dhrita-rashtra
who was the eldest, and Panjdu and Falhika, and Niahadha
endued with great energy, and then the mighty Jambunada,
and tlven Kundodara, and Padati and then Vashati the eighth.
And thej were all skiifull in the interpretation of ithe s.hasftras
and were kind to all creatures. Amongst them Dhrita-rasjitra,
became king. And Dhrita-rashtea had eight sons, vis, K^ndi-
ka, Hasti, . Vitarka, Krjatha, Kundina the fifth, Vahishrava, In-
drava, and Bhumanyu the invincible. And. Dhrita-rashtra had
many grand-sons, of whom three only ware famous. They were,
O king, Pratipa, Dharnia-netr?,, Su-netra.. Amongsti these
last thrae, Pratipa baeame unrivalled on earth. And, O thou
bull of the Bharata race, Pratipa begat three sons, m«, Deva-
pi, Shantanu, and the mighty charioteer Valhika. Tihe eldest
36
282 MAHABHARA.TA.
Devapi adopted an ascetic course of life impelled thereto by
the desire of benefiting his brothers. And the kingdom Vi&a
obtained by Shantanu and the mighty charioteer Valhika.
" 0 monarch, besides these, there were born in the race of
Bharata numberless other excellent monarchs endued with
great energy and like unto the celestial Rishis themselves in
virtue and ascetic power. And so also in the race of Manu
were born many mighty charioteers like unto the celestials
themselves and who by their number swelled the Aila dynas-
ty into gigantic proportions."
And so ends the ninety-fourth Section in the Sarabhava of
the Adi Parva.
Section LXLV.
( Sambhava Parva continued)
Janamejaya said, " 0 Brabmana, I have now heard from
thee this great history of my ancestors. I have also heard
from thee about the great monarchs that were born in this
line. But I have not been gratified in consequence of this
charming account having been so short. Therefore be pleased,
O Brahmana, to recite the delightful narrative once more in
detail, commencing from Manu the lord of creation. Who is
there that Will not be charmed with such an account, sacred
as it is ? The fame of these monarchs, increased by their wis-
dom, virtue, accomplishments, and high character, hath been
80 swelled as to cover the three worlds. Having listened to
the history, sweet as nectar, of their liberality, prowess, phy-
sical strength, mental vigor, energy, and perseverance, I have
not been satiated. "
Vaisampayana said, "Hear then, O monarch, as I recite
in full the auspicious account of thy own race just aa I heard
it from Dwaipayana before.
" Daksha begat Aditi, and Aditi begat Vivaswan, and Vi-
vaswan begat Manu, and Manu begat Ila, and Ila begat Puru-
rava. And Puru-rava begat Ayu, and Ayu begat Nahusha, and
Nnhusha begatYayati. And Yayati had two wives, viz, Deva-
yani the daughter of Usana, and Sharmishta the daughter of
ADr PARVA. 283
Vrisliaparva. Here occurs a slolca regarding (Yayati's) descen-
dants. 'Deva-yani gave birth to Yadu and Taivasu ; and Vri-
shaparva's daughter Sharmishta gave birth to Drabyu', Anu,
and Puru.' And the descendants of Yadu are the Yadavas,
and of Puru are the Pauravas. And Puru bad a wife of name
Kausalya. And he begat in her a son named Janamejaya.
And Janamejaya performed three horse-sacrifices and a sacri-
fice called Viswajit. And then he entered into the woods.
And Janamejaya had married Anauta the daughter of Madbava,
and begat in her a son called Pracliinwan. And the princfe
was so called because he had conquered all the eastern coun-
tries to the very confines of the region where the sun rises.
And Prachinwan married Ashinaki a daughter of the Yadavas
and begat in her a son named Sanyati. And Sanyati married
Varangi the daughter of Drishadwata and begat, in her a son
named Ahanyati. And Ahanyati. married Bhanumati the
daughter of Krita-virya and begat in her a son named Sarva-
bhauma. And Sarvabhauma married Sunanda the daughter of
the Kekaya prince, having obtained her by force. And he
begat in her a son named Jayat-sena. And Jayat-sena married
Susrava the daughter of the Vidharva king and begat in her
Avachina. And Avachina also married another princess of
Vidharva of name Maryada. And he begat in her a son
named Arihas. And Arihas married Angi and begat in her
Mahabhauma. And Mahabhauma married Suyajna the. daugh-
ter of Prasena- jit. And in. her was born Ayuta-riayi. And
he was so called because he had performed a sacrifice in which
the fat of axL Ayuta of male beings was required. And Ayuta-
nayi took for wife Kama the daughter of Pritlm-sriavasa. Arid
in. her was born a son named Akrodhana, And Akrodhana
took for wife, Ka,rambha the daughter of the king of Kalinga,
And in her w,&s born Devatithi, And Devatithi took for' wife
Maryada the princess of Videha, And in her was born a son
named Arihas. And Arihas took for wife Sudeva the princess
of Anga, And in her he b«gat a son named Riksha. And
Riksha married Jwala the daughter of Takshaka. Andihe
begat in her a son of name Matinara. And Matinara perform*
ed on the banks of the Saraswati the twelve years' extending
284^ MAHABHAaATA,
sacrifice said to be so efiSoacious. On the conclusion of tb^
sacrificej Saraawati Jtppeariiig in p(ei?^n! before the king chose
him for hfer husband. And he begat in her a son named Tangsu*
Here occurs' a sk^a descSfipkive of Taagau's descendaiits.
'Tangatt was bofn of Sarftswati by Matinara; And Tang*
»u himself begat a son named Ilina in liis wife th6 princess of
Kalinga.*
liina begat in his wife Rithantari fi^e sons, of whom Dush-
manta wad the eldest And Bushmanta took for wife Sakun-
tala the dau|fhter of Viswamitra. And he begat in her a son
named Bharata. H^re occur two sloJeas about ( Dusbmanta's )
descendant.
' The mother is but the sheath of flesh in which the father
begets the son. Indeed, the father himself is the son. There^
fore, O Dushmanta, Support thy son and inSUlt not Sakuntala.
O thou god among men, the father himself becoming as son
rescuetb himself from hell. Sakuntala hath truly said that
thou art the author of this child's being.'
It for this (because the king supported his child after hear-
ing the above speech of the celestial messenger) that Sakun-
tala's son caine to be called Bharata (the supported.) And
Bharata married Sundnda the daughtei: of Sarva-sena the king
of Kasi. And he b^gat' in her a son named Bhumanyu. And
Bhumanyu married Vijaya the daughter of Dasharha, And
he begat in her a son Suhotra. And Suhotra married Suvarna
the daughter of Ikshalsa, In her was born a son named
Hasti who founded this city which has therefore been called
Hastinap^re. And Hasti toafried Yashodhara the princess of
Trigarta. And in her was born a son named "Vikunthana. And
Vikunthana took for wife Sudeva the priiiceaa 6f Dasharha.
And in her was born a son named Ajamida. And Ajamida
had four wives named Kaiksyi, (Gtandhari, Viahala and Riksha.
And he begat in them two thousand and four hundred sons.
But amongst them all SamVarana became the p6i*petuator of
the dynasty. And Samvarana took for wife Tapati the daugh-
ter of Vivaswan. And in her was bom Kuru. And Kuru
married Suvangi the princess of Dasharha. And he begat in
her a son named Vidura. And Vidura took for wife Sampria
ADIPABVA.
the daughter of Madhava. And he begat in her a son named
Anaswa. And Anas wa married Amrita the daughter of the
Madhavas. And in her was born a son named Parikshit, And
Parikshit took for wife Yasha the daughter of Yahuda. And
he begat in her a son nameil £bima-sena. And Bhima-sena
married Kuraari the princess of Keksiya. And be begat in
her Pratisrava. And Pratisrava'a son was Pratlpa. And Prar
tipa married Sunanda the daughter of Shivi. And lie begait
in her three sons, vssy Devapi, Shantauu, and Yalbika. And
Devapi while still a boy entered the woods aa a hermit. And
Shantanu became king. Here occurs a sloka in respect of
Shantanu.
' Those old men that were touched by this monarch not only
felt an indeacribable sensation of pleasure but also became
restored to youth. Therefore was this monarch called Shan>
tanu.'
And Shantanu married Ganga. And in her was born a son
Deva-brata who was afterwards called Bhisma. And Bhisma
moved by the desire of doing good to his father married him
to Satyavati who was also called Gandbakali. And in her
maidenhood she had a son by Parashara, named Dwaipayana.
And in her Shantanu begat two other sons named OhittraDgada
and Vichitra-virya. And before they had attained to majo-
rity, Obittraingada was slain by the Gandharvas. But Vichi-
tra-virya became king. And Yichitra-virya married the two
daughters of the king of Kasi, named Amvika and Amvalika-
And Yichitra-virya died childless. Then Satyavati began to
think how the dynasty of Dushmanta might be perpetuated.
And she recollected the Eishi Dwaipayana. The lattef coming
before her asked, ' What are thy commands ?' And she Said,
' Thy brother Yichitra-virya hath gone to heaven childless.
Beget virtuous children for him.' And Dwaipayana, consent^
ing to this, begat three children, viz, Dhrita-rashtra, Pandu,
Vidura. And king Dhrita-rashtra had an hundred sons by
his wife Gandhari in consequence of the boon granted by Dwai-
payana. And amongst these hundred sons of Dhrita-rashtra,
four became celebrated. They were Duryodhana, Dush-sha-
sana, Vikarna, and Chittra-sena. And Paudu had two jewels
28fi MAHABHAR'ATA,
of wives, viz, Kunti, also called Pritha, and Madri. One day
Faudu going out to hunt saw a deer coupling with its mate.
.That was really a Rishi in the form of a deer. And seeing
the deer in that attitude he killed it by his arrows before its
desire had been gratified. Pierced with the king's arrow, the
deer quickly changing its form and becoming a Rishi said
unto Pandu, '0 Pandu thou art virtuous and acquainted also
with the pleasure devived from the gratification of one's de^
sire. Before my desire was gratified thou hast slain me. There-
for^ thou also, when in such a state and before thou art grati-
fijed, shalt die.' And Pandu hearing this curse became pale,
and from that time would not go unto his wives. . And he
told them these . words : — ' From my own fault, I have been
cursed. But I have heard that for the childless there are no
regions hereafter.' Therefore he solicited Kunti to raise offsr
pring for him. And Kunti, saying 'Let it be,' raised up. offsr-
gring. By Dharma she had Yudhiflhthira ; by Maruta, Bhima ;
and by Sakra, Arjuna. And Pandu well pleased with heP,
said, 'This thy co-wife is also childless. Therefore cause herte
bear children. And Kunti saying 'Let it be,' imparted unto
Madii the inaiitra of invocation. And in Madri were raised,
by the twin Aswinas, the twins Nakula and Sahadeva. And
(one day) Pandu beholding Madri decked in ornaments had
bis desire kindled. And as soon as he touched ° her he died.
And Madri ascended the funeral pyre with her lord. And she
said unto Kunti, 'Let these twins of mine be brought up by
thee with affection.' After some time those five Pandavap were
taken by the ascetics of the woods to Hastinapore and there
introduced to Bhisma and Vidura. And after introducing them
the ascetics disappeared in the very sight of all. And after the
conclusion of the speech of those ascetics, flowers were show-
ered down upon the earth. And the celestial Bundhuvi also
rang in the skies. And the Pandavas were then taken ( by
Bbisma.) They then represented the death of their father
and. performed his obsequial rites duly. And as they were being
brought up there Daryodhana became exceedingly jealous
of them. And the sinful Duryodhana,, acting like a Rakshasa,
tried by various means to dHve them away. But that whicfe
ADl PARVA. 287
is to be can never be frustrated. So all Duryodhana's efforts
proved futile. Then Dhrita-rashtra sent them, by an act of
deception, to Varanavata, and they went there willingly.
There an endeavor was made to burn them to death ; but it
proved abortive owing to the warning counsels of Vidura.
After that, the Pandavas slew Hidimva, and then they went
to a town called Eka-chakra. There also they slew a Raks-
hasa of the name of Vaka and then went to Panchala. And
there obtaining Draupadi for wife tliey returned to Hastina-
pore. And there they dwelt for sometime in peace and begat
children. And Yudishthira begat Priti-vindhya ; and Bhima,
Sutasoma ; and Ai;juna, Sruta-kirti ; and Nakula, Shatanika ;
and Sahadeva, Sruta-karma. Besides these, Yudhisthira hav-
ing obtained for wife Devika the daughter of Gavashana the
king of Shaivya, in a Swaymvara (in which the bride electa
her lord from among the assembled princes,) begat in her a
eon named Yaudheya. And Bhima also, obtaining for wife
Valadhara the daughter of the king of Kasi, offering as dower
his own prowess, bega,t in her a sou named Sarvaga. And
Arjuna also, repairing to Dwaravati brought away by force
Subhadra the sweet-speeched sister of Vasudeva and returned
in happiness to Hastinapore. And lie begat in her a son
named Abhimanyu endued with all accomplishments and dear
to Vasudeva himself. And Nakula obtaining for wife Karema-
mati the princess of Chedi begat in her a son named Nira-
mitra. And Sahadeva also married Vijaya the daugliter of
Dyutimana the king of Madra, obtaining her in Swayamvarai
tod begat in her a son named Suhotra. And Bhima-sena had
sometime before begat in Hidimva a son named Ghatot-kacba.
These are the eleven sons of the Pandavas. Amongst them
all, Abhijnanyu was the perpetuator of the family. He married
XJttara the daughter of Virata. She brought, forth a dead
child whom Kunti took up on her lap at the command of Va-
sudeva who said 'I will revive this child of six. months.' And
though born before time, being burnt by the fire of (Aswa-
thama's ) weapon and therefore deprived of strength and
energy, he was revived by Vasudeva and endued with strength,
energy, and prowess. And after being revived, Vasudeva said,
288 MAHABHARATA.
' Because this child hath been boin in an extinct race, there-
fore he shall be called ParJkshit. And Parikshit manied
Madravati thy mother, O king ! And thou art jborji of her,
0 Janamejaja ! Thou iiast also begottea two sons in thy
wife Vapustama, named Shatanika and Shankukarna. And
^hatanika also hath begot one son named Aewamedha-datta in
the princess of Videha.
" Thus have I, 0 king, recited the history of the decendanta
of Pura and of the Pandava's. This excellent, virtue iucreaa.-
ing, and sacred history should ever be listened to by yow-
observing Brahmanas, by Kshatiias devoted to the practices
of their order and ready to protect their subjects .; by Vaisyas
with attention, and by Sudras with reverence whose chief occu-
pation is to wait upon the three other orders. Brahmanaa
conversant with the Veda and other persons, who with atten-
tion and reverence recite this sacred history or listen to it
when recited, subdue the heavens and attain to tlie mansions
of the blest. They are also always respected and adored by
the gods, Brahmanaa, land other men. This holy history of
Bliarata hath been composed by the sacred and illustrious
Vyasa. Veda-knowing Brahmanas and other persons who with
I'everence and without malice !»ear it recited, eain great re?
Ijgious merat and subdue the heavens. Tlvough sinning they,
are not yet disregarded by any one. Here occurs a sli^ka,
-' Tlus (Bhaitata) is equal umbo the Vedas : it is holy and
excellent. It bestoweth wealth, fame, and lif«. Therefor*
should it be listened to by men with rapt attention.'"
Thus ends the ninety-fifth Section in tli« Sambhava of the
Adi Parva.
Section LXLVI.
(Sambhava Parva continued.)
Vaisampayana said, " There was a king known by the
name of Mahabbisha born in the race of Iksliaku. He was
the lord of all the earth, and was truthful in speech and ■©!
true prowess. By a thousand horae-sacrifipes and an hundred
' ADI I'AltVA. 289
'Riijaslinj'as he had gratified the chief of the celc'stialf? and
ultimately attained to heaven. • ,
"One day the celestials had assembled "togetiier and \<'er^
worshipping Brahma. JSiSEany royal sages ahd kitig Mahabhisha
also were present on the spot. And Gani^a, the Queen of
rivers, also came there to pay her hdor'ationa to the GtHitd-
father. And hei'gai'lnentS, wliite as the beams of the mcbfl',
became loosened by the action of the wind. And as her petsort
\va3 exposed, the celestials bent down their heads. But therojtil
sage Maliabh.isha rtldely stared at the Qiieen of the rivers. And
"Mababhisha was for this cursed by Bl-ahtha. And Bvahma said;
' Wretch, as thou hast forgcttten thyself at sight of Gauga, thou
Shalt be re-born on Earth. But, nevertheless, thou slmlt again
attain to these regions. And she too shall be born in the W6rld
of men ajid shall do thee injuries. But when thy wrath Shalt
be provoked thou shalt thou be freed from my Curse.'"
Vaisampayana continued, "And king Mahabhisha then,
recollecting all the monarchs and ascetics on Earth, Wished, to
be born as son to Pratipa of great prowess. And the Queen of
rivers too seeing king Mtahabhisha lose his firmness, went away
thinking of him wishfully. And on her way she saw those
dwellers of heaven, the Vasus, also pursuing the same path.
And the Queen of rivers beholding them in that predicament
asked them, ' Why look ye so dejected ? Ye dwellers of
Leaven, is everything right with ye?' Those celestials — the
Vasiis-r-answered her, saying, 'O Queen of . rivers, we have
been cursed for a venial fault by the illustrious Vasbishta in
anger. The foremost of excellent Rishis, Viishishtn, had been;
engaged in his twilight adorations. Seated as he was sucb
that be could not be seen by us, we crossed him in igworanoe..
Therefore in wrath hath he cursed us, saying, — Be born among
men, It is beyond our power to frustrate what hath been .
said by that utterer of Brahma. Therefore, Q river, thyself
becoming a human female make us,. Vasus, thy children ! O
amiable one, we are unwilling to entex the womb of any.
Ijumaa female.' Thus addressed, the Queen of. rivers .told them
'Be it so," and asked them, 'On Earth, who is .that/ foremosfc.
of men whom ye will make your father ?' . :•.
37
290 MAHABHARATA,
"The Vasus replied, 'On Earth, unto Pratipa shall be born
a son Shantanu who shall be a king of world-wide fame.'
panga then said, 'Ye celestials, that is exactly my wish which
ye sinless ones have expressed ! I shall, indeed, do good to that
Shantanu. That is also your desire as just expressed !' The
Vasua then said, 'It behoveth thee to throw thy children, as
they are born, into the water, so that, O thou of three
courses, (celestial, terrestrial, and subterranean,) we may be
rescued soon without having to live on Earth for any length
of time.' Ganga then answered, 'I shall do what ye desire.
But inorder that his intercourse with me may not be entirely
fruitless, provide ye that one son at least may live !' The
Vasus then replied, 'We shall each contribute an eighth part
of our respective energies. With the sum thereof thou shalt
have one son according to thy and his wishes. But this son shall
not begat any children on Earth. Therefore that son of thine,
endued with great energy, shall be childless.'
"The Vasus making this arrangement with Ganga, without
waiting went away to the place they liked."
Thus ends the ninety-sixth Section in the Sambhava of
the Adi Parva.
Section LXLVII.
(Sambhava Parva continued.)
There was a king of name Pratipa who was kind to all
creatures. He spent many years in ascetic penances at the
source of the river Ganges. And the accomplished and lovely
Ganga .one day assuming the form of a beautiful female,
rising from the waters, approached the monarch. And the
celestial maiden endued with ravishing beauty, approaching
the royal sage engaged in ascetic austerities, sat upon his right
thigh that was for manly strength a veritable Shal tree.
And when the maiden of handsome face had so sat upon his
lap, the monarch said unto her, '0 amiable one, what dost
thou desire ? What shall I do ?' The damsel answered, *1
desire thee, 0 king, for my husbaad ! 0 thou foremost of the
Kurua, be miae ! To refuse a woman coming of her own
A.D1 PARVA. 291
accord is never applauded by the wise.' Pratipa then answer-
ed, 'O thou of the fairest complexion, moved by lust I never
go unto others' wives or women that are not of my order.
This, indeed, is my virtuous vow !' The maiden rejoined,
•I am not inauspicious or ugly. I am every way worthy of
being enjoyed. I am a celestial maiden of rare beauty. I
desire thee - for my husband. Refuse me not, O king !' To
this Pratipa: 'I am, O damsel, abstaining from that course to
which thou wouldst incite me. If I break my vow, sin will
overwhelm and slay me. O thou of the fairest complexion,
thou hast embraced me sitting on my right thigh. But, O
timid one, know that is the seat for daughters and daughters-
in-law. The left lap is for the wife, but thou hast not accepted
that. Therefore, 0 best of women, I cannot enjoy thee as an
object of desire. Be my daughter-in-law. I accept thee for
my son.'
"The damsel then said, 'O thou virtuous one, let it be as
thou sayest. Let me be united with thy son. From my res-
pect for thee, I "shall be a wife of the celebrated Bharata
race. Ye (of the Bharata race) are the stay of all the mon-
archs on earth. I am incapable of numbering the virtues of
this race even in an hundred years. The greatness and good-
ness of many celebrated monarchs of this race are also limit-
less. O lord of all, let it be understood now that when I be-
come thy daughter-in-law, thy son shall not be able to judge
of the propriety of my acts. Living thus with thy son I shall
do good to him and increase his happiness. And he shall final-
ly attain to heaven in consequence of the sons I shall bare
him, his virtues, and good conduct.' "
Vaisampayana continued, " 0 king, having said so, the
celestial damsel then and there disappeared. And the king too
waited for the birth of his son inorder to fulfill his promise.
" About this time Pratipa, that liglit of tlie Kuru race,
that bull amongst the Kshatrias, then engaged, along with his
wife, in ascetic austerities from desire of offspring. And
when they had grown old, a son was born untO' them. This
was no other than Mahabhislia. And th« child was called
Shantaau because he was born when his father bad controlhed
292 MABABHARAT^A.
liis passions hy a,sipetjc penances.- And the best of Kurus,
Sbantanu, knowing that regions of indestructible bliss ean be
acquired Ipy one's deeds alone, became devoted to virtue,
And when Shantanu grew up a youth, Pratipa addressed
him and said, 'Sometime, before, 0 Shantanu, a celestial
damsel capie to me for thy good. If ^hou meetest that fair-
complexioned one in secret and if ehe solicit thee fgr childreD,
accept her as thy wife., And, 0 sinless one, judge not of the
pr^jfpriety or impropriety of anything she ^oes, and asfe not who
she is and whose or whence, but accept tliou her as thy wife
jlt my, command.' " ^i" i-"
. VaisampJiyana continued, '■ And Pratipa, having thus
commanded his son Shantanu and installing him on his
throne, then retired into the woods. And king Shantanu
endued with gr^t intelligence and equal unto, Indra him-
self in splendour became addicted to hunting and passed
much of his: time in the woods. And the best of monarchs
alvvays slew .deejf and buffaloes. And one day as he iViffit
wandering along the banHs of the Ganges 'he eamie upon a
region frequented by the sJdddhas (ascetics crowned with suc-
cess) and charan&s. And thete . he =^w a lovely maiden of
blaziBg beaBty and like unto another Sree herself^ Of faultless
atid pearly teeth, and decked with celestial ornaments, she
ivaslattited in garments office testum and reseml^led in
Bpltodour tho filaments of t,he lotus. And the monarch be-
j^olding th^t damsel became surprised, and bis raptures pro-
duced instant horripilation. With steadfast gazse^he seeped
to be dripking her charms, but repeated draughts faaJed ta
quench his thirst. The damsel also, beholding the monarch of
blazirtg splendour moving about in ;gi"eafe agitation, was
TOOved herijelf and experienced an aflfection for him. She
gazed and ga?!Bd and, longed to gaze at hiin evermore. Th^
monarch then in soft .words addressed ber. and said, 'O
thou slender-waisted uooe, beeat thou a goddesa O'r the
daughter of a Danava, heept thout of the race oi the Gan-;
dharvas or Apsaras, beest thou of the Yakahas or of the Nagas,
pt beest thou of human origin, 0 thou of eelegtiai be3,i»ty,
I selioit thee to be my wife.' "
ADl PARVA*. 293
And so ei)ds the ninety-seventh Section in the Sambhava
of the Adi parva.
Section LXLVIII.
(Sambhava Parva, continued.)
Vaisampayana said, " The maiden then, hearing those soft
and sweet words of the smiling monarch, and remembering
her promise to the Vasus, then addressed the king in reply.
Of faultless features and sending a thrill of jjleasure into the
heart by every word she uttered, the damsel said, 'O king,
I shall become thy wife and obey thy commands. B»t, O
monarch, thou must not interfere with me in anything I do,
be it agreeable or disagreeable. Nor shalt thou ever address
me unkindly. As long as thou shalt behave kindly, I promise
to live with thee. But I shall certainly leave thee the moment
thou interferesb with me or speakest to me an unkind word.'
The king answered, ' Let it be.' And thereupon the damsel
©btaining that excellent monarch — the foremost of the Bharata
race— ^for het husband, became highly pleased. And .king
Shantanu also obtaining her fbr wife enjoyed to his fill the*
pleasures of her company. And adhering to his promise he
refrained from asking her anything. And the lord of earth;
Shantanu, became exceedingly gratified with her conduct, beanty*,
magnanimity, and attention to his comforts. And the goddess
Ganga also, of three courses (celestial — terrestrial — and sub-
terranean) assuming a human form of superior complexion
and endued with celestial beauty, lived happily as the wif6 of
Shantanu, having obtained for her husband, as the fruit of het'
virtuous acts, that tiger among kings equal unto Indra himself
in splendour. And she gratified the king by her attractive-
ness and affection, her wiles and love, her music and dance,
and became gratified herself. And the monarch was so enrap-
tured with his beautiful wife tliat months, seasons, and yeara
rolled away without his being conscious of them. And the
king, while thus enjoying himself with his wife, had eight
children born unto him who in beauty were like the very ce-
lestials themselves. But, 0 Bharata, these cbildreu one after
294 UAHABHAHATA,
another, as soon as they were born, were thrown into the river
by Ganga saying, ' This is for thy good.' And the children
sank to rise no more. The king, however, could not be
pleased with such conduct. But he spoke not a word about it
lest his wife should leave him. But when the eighth child was
born, and when his wife as before was about to throw it smil-
ingly into the river, the king, with a sorrowful countenance
and desirous of saving it from destruction, addressed her
and said, 'Slay it not ! Who art thou and whose ? Why dost
thou slay thy own children ? Murderess pf thy sons, the load
of thy sins is great !'
" His wife, thus addressed, then replied, ' 0 thou desirous
of offspring, thou hast already become the first of those that
have children, I shall not slay this child'of thine. But accor-
ding to, our agreement, the period of my stay with thee is at
an end. I am Ganga the daughter of Janhu, I am ever
worshipped by the great sages. I have lived with thee so
long for accomplishing the purposes of the celestials. The
eight illustrious Vasus endued with great energy had, from.
Vashishta's curse, to assume human forms. On earth, besides
thee there was none else to deserve the honor of being ,their be-
getter. There is no womg,n also on earth except one like me^
a celestial of human form — to become their mother. I assum-
ed a human form to bring them forth. Thou also, having be-
come the father of the eight Vasus, hast acquired many re-
gions of perennial bliss. It was also, agreed between myself
and the Vasus that I should free them from human forms as
soon as they would be born. I have thus freed them from tlie
curse of the Eishi Apava. Blest be tljou. I leave thee, O
king ! But rear thou this child of rigid vows. That I should
live with thee so long was the promise I gave to the Vasus.
And let this child be called Ganga-datta.' "
Thus ends the ninety-eighth Section in the Sarabhava of
the Adi Farva.
Section LXLIX.
(Sambhava Parva eontinued.)
Shautauu asked, 'What was the fault of the Yasus and
who was Apava through whose curse the Vasus had to be
>)ora among men ? What also hath this child of thine — Gau-
gadatta — done for which he shall have to live among men ?
Why also were the Vasus — the lords of the three worlds — con-
demned to be born auongst men ? O daughter of Jauhu,
tell me all.' "
Vaisampayana continued, " Thus addressed, the celestial
the daughter of Janhu, Ganga, then replied to the monarch,
her husband — that bull amougst men — saying, ' 0 thou best
of tht Bharata race, he who was obtained as son by Varuua
was called Vashishta— the Muni who afterwards came to be
known as Apava. He had his asylum on the side of the king
of mountains Meru. The ground was sucred aud abounded
with birds and beasts, and there bloomed at all times of the year
flowers. of every season. And, 0 thou best of the Bharata race,
the foremost of virtuous men, the son of Varuiia, practised
his ascetic penances in those woods abounding with sweet
roots and fruits and water.
" 'Daksha had a daughter known by tlie name of Surabhi,
And, O thou bull of the Bharata race, Surabhi, for benefiting
the world, brought forth, by her connection with Kasyapa, a
daughter (Nandini) in the form of a cow. The foremost of
all kine, Nandini, was the cow of plenty (capable ,of granting
every desire.) And the virtuous son of Varuna obtained
Nandini for his Roma cow. And the cow, dwelling in that
hermitage which was adored by Munis, roved fearlessly in
those sacred and delightful woods.
" 'One day, 0 thou bull of the Bharata race, there came
into those woods adored by the gods and celestial Rishis, the
Vasus with Prithu as their head. And wandering there with
their wives, they enjoyed themselves in those delightful woods
and mountains. And as they were wandering there, the slen-
der-waisted wife of one of the Vasus, 0 thou of the prowess
of ludra, saw ia those wojds Nitadiui the cow of plenty. And
296 MAHA.BHABA.TA.
as 8h& saw that cow possessing the wealth of all accomplish-
ments, large ey6s, full ud<lers, fine tail, beautiful hoofs, and
f very other auspicious sign, and yielding much n?ilk, she show-
ed it to her husband named Dyau, And, 0 thou of the! prow-
ess of the first of elephants, when Dyau was shown that cow,
he began to admire its several qualities, and addressing his
wife said)— 0 thou black-eyed girl of fair thighs, this excellent
cow belongeth to that Rishi whose is this delightful asylum.
And, O thou slender-waisted one, that mortal who drinketli of
|;he sweet milk of this cow remainelh in unchanged youth for
ten thousand . j ears. — And, 0 best of monarchs, bearing this,
the slender-waisted goddess of faultless features then address-
ed her lord of blazing splendour and said, — There is on earth
a friend of mine, by name Jitavati, possessed of grekt beauty
and youth. She is the daughter of that god among men, the
^oyal sage Ueinara endued with intelligence and devoted to
truth. I desire to have this cow, 0 thou illustrious one, with
her calf for that friend of mine, Therefore, 0 thou best of
celestials, bring that cow so that my friend drinking of its milk
may alone become on earth free from disease and decrepitude.
O thou illustrious and blameless one, it behoveth thee to grant
me this desire of mine. There is nothing that would be more
agreeable to me. — Hearing these words of his wife, Dyau,
moved by the desire of humouring his wife, stole that cow,
along with his brothers Prithu and others. Indeed, Dyau,
commanded by his lotus leaf-eyed wife, did her bidding, for-
getting at the moment the high ascetic merits of the Rishi
who owned her. He did not also think at the time that he
fell with the commission of the sin Of stealiuff the cow.
" 'When the son of Varuna returned to his asylum in the
evening with the fruits he had collected, and beheld not the
cow with its calf there, he began to search for it in the woods.
But when the great ascetic, of superior intelligence, found
not his cow on search, lie saw by his ascetic vision that it had
been stolen by the Vasus. His wrath was instantly kindled
and he cursed the Vasus saying,— Because the Vasus have
Stolen my cow of sweet milk and handsome tail, therefore
shall they certainly be born on earth,—
ADIPARVA. 29T
" '0 thou bull of the Bharata race, the illuatrious Rishi
Apava thus cursed the Vasus in wrath. And having cursed
them the illustrious one set his heart once more on ascetic
meditation. And after that Brahmarshi of great power
and ascetic wealth liad thus in wrath cursed the Vasns, the
latter, O king, Coming to know of it, speedily came into hia
ftsylum. And addressing the Rishi, 0 thou bull among kings,
they endeavoured to pacify him. But they failed, O thou
tig6r. among men, to obtain grace from Apava-^that Rishi
conversant with all rules of virtue. The virtuous Apava,
however, said-^Ye Vasus, with Dhava and others, ye have
been tiilrsed by me ! But ye shall be freed from my curse
within a year of yiour birth among men. But he for whose
deed ye have been cursed by me, he, viz, Dynu, shall, for
his sinful act, have to dwell on earth for length of time. I
shall not render futile the words I have uttered in wrath.
Dyau, though dwelling on earth, shall not beget children. H©
shall, however, be virtuclus and conversant with all Shastras.
He shall be an obedient son to his father, but shall have to
abstain from the pleasure of female companionship. —
" 'Thus addressing the Vasus, the great Rishi went away,'
The Vasus then together came to me. And, O king, they
begged of me the boon that as soon as they would be born,
I should throw them into- the water. And, O best of kinga,
I did as they desired, in order to free them from their
earthly life. And, 0 best of kings, from the Rishi's curse,
this one only— Dyau himself — is to live on earth for some
tune.
Vaisampayana continued, " Havii?g said this, the goddess
then and there disappeared. And taking with her the child
she went away to the region she chose. And that child of
Shautanu was named both Gangeya and Deva-brata and ex-
celled his father in all accomplishments.
" Shantanu, after tbe disappearance of his wife, returned
to his capital with a sorrowful heart. I shall now recount to
thou the many virtues and great good fortune of that illus-
trious king Shantanu of the Bharata race. Indeed, it is this
■splendid history that is called the Mahabharata. "
38
298 MAHABHARATA.
Aud SO ends the niflety-iainth Section in the Sambhava of
the Adi Parva.
Section C.
( Sambhava Parva continvied.)
Vaisampayana said, "The monarch Shantanu, the adored
of the gods and of the royal sages, was known in all the worlds
for his wisdom, virtues, and truthfulness of speech. The
qualities of self-control, liberality, forgiveness, intelligence,
modesty, patience, and superior energy dwelt continually id
that bull among men, Shantanu, that great being. Endued
with these accomplishments and skilled also in interpreting
the Shastras, the monarch was at once the protector of the
Bharata race and of all human beings. His neck was marked
with (three) lines like a shell, his shoulders were broad and he
resembled in prowess an infuriate elephant. It would seem
that all the auspicious signs of royalty dwelt • in his person
considering that to be their fittest abode. And men seeing
the behaviour of that monarch of great achievements came
to ascertain for themselves that virtue is ever superior to plea-
sure and profit. These were the attributes that dwelt in that
great being — that bull among men — Shantanu. And truly
there never was a king like Shantanu. And all the kings of
the earth, beholding him devoted to virtue, bestowed upon
that foremost of virtuous men the title of King of kings.
And all the kings of the earth during the time of that lord
protector of the Bharata race,'were without woes, and fears, and
anxieties of any kind. And they all slept in peace rising from
bed every morning after happy dreams. And owing to that
monarch of splendid achievements resembling Indra himself ia
energy, all the kings of the earth became virtuous and de-
voted to liberality, religious acts, and sacrifices. And when
the earth was ruled by Shantanu and other monarchs like him,
the religious merits of every order increased vei-y greatly.
The Kshatrias served the Brahmauas, and the Vaiayas waited
upon the Kshatrias, and the Sudras adoring the Brahmanas
aud the Ksh atrias, waited upon the Vaisyas. And Shantanu
ADI PARVA, 299
residing in Hastinapore, the delightful capital of the Kurus,
ruled the whole earth bounded by the seas. He was truth-
ful and guileless, and like the king of the celestials himself
conversant with the dictates of virtue. And from the com-
bination in him of liberality, religion, and asceticism, he
acquired great good fortune. He was free from anger and
malice, and was handsome in person like Soma himself. la
splendour he was like the Sun and in impetuosity of valor like
Vayu. In wrath he was like Yama, and in patience like the
Earth. And, O king, while Shantanu ruled the earth, no
deer, boars, birds, or other animals were needlessly slain. In
his dominions the great virtue of kindness to all creatures
prevailed, and the king himself with the soul of mercy and
destitute of desire and wrath, extended equal protection unto all
creatures. Then sacrifices in honor of the gods, the Rishis and
the Pitris, commenced, and no creature was deprived of life
sinfully. And Shantanu was the king and father of all.^of
those that were miserable and those that had no protectors, of
birds and beasts, in fact, of every created thing. And during
the rule of that best of Kurus — of that King of kings — speech
became united with truth, and the minds of men were set
upon liberality and religion. And Shantanu having enjoy-
ed domestic felicity for six and thirty years retired into the
•woods.
"And Shantanu's son — ^the Vasu born of Ganga and named
J)eva-brata — resembled Shantanu hinaself in personal beauty,
in habits and behaviour, and in learning. And in all branches
of knowledge, worldly or spiritual, his skill was very great.
His strength and energy were extraordinary. He became a
m-ighty charioteer. In fact, he was a great being.
" One day in pursuing along the banks of the Ganges, a
deer that he had struck with, his arrow, king Shantanu ob-
served that the river had become shallow. And observing
tbia, that bull among m^n, Shan-tanu, beg^an, to reflect upon
this strange appearance; He mentally asked why that first
of- rivers ran not so quickly as before. And wliile seeking
for a cause, th« illustrious monarch beheld tliat a youth of
great comeliness, of well-built and amiable person, like Indra
300 MAHABH&BAXA.
Limself, had, by his keen celestial weapons, checked the flow cnf
the river. And the king, beholding this extraordinary feat
of the river Ganga being thus checked in her course near
where that youth stood, became very much surprised. This
youth was none other than Shantanu's son. But as Shahtanu
had seen his son only once a few moments after his birth,
he had n<>t sufiSeient recollection to identify that infant with the
youth before his eyes. The youth, howeverj seeing his father
knew him at once. But instead of confefising himself, he
clouded the king's perception by his celestial powers of ilksibfli
and disappeared in his very sight,
" King Siiantanu wondering much at what he saw and
imagining the youth to be his own son, then addressed Ganga
and said, 'Show me that child.' And Oanga, thus addressed,
assuming a beautiful form, and holding the boy decked in orna-
ments in her right hand, showed him to Shantanu. And
Shantanu recognised not that beautiful female bedecked with
ornaments and attired in fine robes of white, although he
had known her before. And Ganga said, ' 0 thou tiger among
men, the eighth son that thou hadst sometime before begot
in me is this one. Know that this excellent child is conversant
with all weapons. O monarch, take him now. I have reared
him with care. And go home, O thou tiger amog men, taking
him with thee. Endued with snperior intelligence, he has
studied with Vasishta the whole Vedas with the Angas. Skilled
in all weapons and a mighty bowman, he is like Xndra him-
self in battle. And, 0 Bharata, both the gods and the Asuras
look upon him with favor. Whatever branches of knowledge
are known to Usana, this one knoweth completely. And so is he
the master of all those skastras that the son of Angira (Vrihas-
pati) adored by the gods and the Asuras knoweth. And all the
weapons known to the powerful and invincible Bama the son cf
Jamadagni are known to this thy illustrious son of mighty arms.
And, 0 king of superior courage, take home this thy own
heroic ciiild given unto thee by me. He is a mighty bowman
land cognisant with the interpretation of all treatises on the
duties of kings.' And thus commanded by Ganga, Shantanu
taking with hiin his child resembling the Sun himself in glory.
ADl PABVA. ^01
returned to bis capital. And having reached his city that was
like unto the celestial capital itself, that monarch of Puru's
line regarded himself as greatly fortunate. And having sum-
moned all the Pauravas together, for the protection of his
kingdom h« installed his son as his heir-apparent and associate
on the thrtOn«. And, O thou bull of the Bharata race, the
prince soon gratified by his behaviour, his father, and other
members erf the Paurava race, in fact, all the subjects of the
kingdom. -And the king of incomparable prowess, lived bappi*
ly with that son of his.-
*' Four years had thus passed away, when the king one
day went into the waods on the banks of the Yamuna (Jumna.)
And while the king was racabliiig there he perceived a sweet
scent coming firom an unknown direction. And the monarch
impelled by the desire of ascertaining tbe cause, wandered
hither and. thither. And in course of his rambles he beheld a
black-eyed maiden of celestial beauty, the daughter of a
€sh«rman. The king addressing her said, ' Who art thou, and
whose daughter ? What dost thou do here, 0 timid one !' She
answered, ' Blest be thou. I am the daughter of the chief of
the fishermen. At his command, for religious merit I am en-
gaged in rowing passengers across this river in my boat.' And
Shantanu beholding that maiden of celestial form endued with
teauty, amiableness, and such fragrance, desired her for wife.
And repairing unto her father the king solicited his consent
to the pr6posed match. But the chief of the fishermen re-
plied to the monarch, saying, ' O king, as soon as my daughter
of superior complexion was born, it was, of course, understood
that she should be bestowed upon a husband. But listen to
the desire I have entertained all along in my heart. O sinless
one, thou art truthful ; if thou desirest to obtain this maiden
in gift from me, give me thou this pledge. If, indeed, thou
givest the pledge, I will truly bestow my daughter upon the^,
for truly I can never obtain a husband for her equal to thee.'
" Shantanu, hearing this replied, 'When I have heard of the
pledge thou askest, I shall then say whether I would' be able
to grant it or not. If it is capable of being granted, I shall
certainly grant it. If otherwise, how shall I grant it ?' The
S02: MAHABHASATA,
fisherman then said, ' 0 king, what I ask of thee is this r
that the son born of this maiden shall be installed by thee on
thy throne and none else shalt thou make thy successor.' "
Vaisampayana continued, "O Bharata, when Shautanu
heard this, he felt no inclination to grant such a booiir though
the fire of desire sorely burnt him within. The kiag, with hi^
heart afflicted by desire, returned to Hastinapere thinking all
the way of the fi&herman's daughter. And having returned
home, the monarch passed his time in aorrowfal meditation.
One day Devabrata approaching hia afflicted father said, ' AU
is prosperity with thee ; all chiefs obey thee ; then why is it
that thou grievest thus ? Busied with thy own thoughts, thou,
speakest not a word to me in reply. Thou goest not out on
horse-back now. Thou lookest pale, and emaciated, having
lost all animation. I wish to know what is the disease under
which thou sufferest so that I may endeavour to apply a re-
medy.' Thus addressed by his son, Shantanu then answered,
' Thou sayest truly, O son, that I have become melancholy. I
will also tell thee why I am eo. 0 thou of the Bharata lin§,
thou art the only scion of this our large race. Thou art aU
ways engageid in sports of arms and achievements of prowess,
But, 0 son, I am always thinking of the instability of human
life. If any danger overtake thee, O child of Ganga, the
result is tl;iat we become sonless 1 Truly, alone thou art to
me as a century of sons. I do not therefore desire to wed
again. I only desire, may prosperity ever attend on thee so
that our dynasty may be "erpetuated. The wise say that he
that hath one son hath no son. Sacrifices before fire and th,e
knowledge of the three Vedas yield, it is true, everlasting re-
ligious merits. But all these, in point of religious merit, do
not come up to a sixteenth part of the religious merit attainable
on the birth of a son. Indeed, in this respect there is hard-
ly any difference between men and the lower animals. O thou
wi^e one, I do not entertain the shadow of a doubt that one
attains to heaven in consequence of having begotten a son.
The Vedas which constitute the root of the Puranas and
are regarded as authprifcative even by the gods contain
numerous proofs of this. 0 thou of the Bharala race, thou
ADl PARVA, 303
art,a hero, of excitable temper and always engaged in.exercisea
of arms. It is very probable that thou wouldst be slain oa
the field of battle. If it so happen', what would be the state
of the Bbarata dynasty ? It is this thought that hath made me
BO melaacholy. I have now told thee fully the causes of my
sorrow.' "
Vaisampayana continued, "Deva-brata who was endued
with great intelligence, having ascertained all this from the
king, reflected within himself for a while. He then went to
the old minister devoted to his father's welfare and asked him
about the cause of the king's grief. 0 thou bull of the Bba-
rata race, when the prince questioned the minister, the latter
told him about the boon that was demanded by the chief of
the fishermen in respect of his daughter Gandhavati. Then
Deva-brata, accompanied by many Kshatria chiefs of venerable
a^e, himself repaired to the chief of the fishermen and begged
of him his daughter on behalf of the king. The chief of the
fishermen received him after due adorations, and, 0 thou of
the Bharata race, when the prince took his seat in the court
of the chief, the latter addressed him and said, '0 thou bull
among the Bharatas, thou art the first of all wielders of wea-
pons and the only son of Shantanu. Thy influence is great.
But I have something to tell thee. If the bride's father
were Indra himself, even he would have to repent if he were
to reject such an exceedingly honorable and desirable proposal
of marriage. That great man from whose seed this celebrated
maiden named Satyavati hath been born is, indeed, equal to
ye in virtues. He hath spoken to me on many occasions of
the virtues of thy father aud told me that that king alon^ was
worthy of marrying Satyavati. Let me tell you that I have
even rejected the solicitation? of that best of Brabmarshis — the
celestial Rishi Asita — who liad often asked for Satyavati's hand
in marriage. I have only one word to say on the part of this
maiden. In the matter of the proposed marriage there is
only one great objection founded on the tact of a rival exist-
ing in a CO- wife's son. 0 thou oppressor of all foes, he hath
no security, even if he be an Asura or a Gandharva, who hath
a rival in lliee I There is this onl y objection in the proposed
304 MABABHARATA,
marriage, and nothing else, Bl^iSb be thOu ! But this is all
I have to say in the matter of bestowskl or otherwise.' "
Vaisartipayana continued, " O thou of the Bhsl;^a^;a rafig,
Dera-brata having heard these v?ordB, and mored by the deSif6
of benefiting his father, thus answered in the h6Ating' of %h6
assembled chiefs. '0 thou foremost of truthful men, listen to the
vow I titter. There hath been born no man nor shall be,' who
Would harve the coufage to tafee such a vdw ! 1 shall accom-
J)Iish all that thcto idemandest ! The sGh that may be born
of this maiden shall be out king.' Thus addres^sed, the chief
of the fishermen, impelled by dfesirs bf SOvereigilty (on behalf
of his daughter's son) to achieve the almost impossible, then
said, 'O thou of virtuous soul, thou art come hither as full
manager on behalf of thy father Shantanu of fmmeasurable
glory. Be thoii also the sole manager on m;y' behalf in
the matter of the bestowal of this my daughter. But, 0
amiable One, there is something else to be said, something el'Se
to be reflected upon by thee I 0 thou suppressor of the foe,
those that have daughters, from the very nature of theif obli-
gations, must say what I say. O thou devoted to tfuth, the
promise thou hast given in the presence of these clii«fs fof
the benefit of Satyavati- hath, indeed, been Worthy of thee.
O thou of mighty arms, I have not the least doubt of it3
never b'jing violated by thee. But I have my doubts in respect
of the children thou mayst beget.' "
Vaisampayana continued, " 0 king, the son of Ganga de-
voted to truth havitig ascertained the scruples of the chief of
the fishermen, then Said, moved thereto by the desire of bene-
fiting his father, ' Chief of the fishermen, thou best of men,
listen to what I say in the presence of the assembled kings !
Ye kings, I have before lofrg relinquished my tight to the
throne. I shall now settle the mattei? of my children. 0 fisher*
man, from this day I adopt' the vow of Brahnmcharya (study
and meditation in celebacy. ) If I die sonless, 1 shall yet
attain to regions of pef ennial bliss in heaven.' "
' Vaisampayana continued, "Hearing these words of the
son of Ganga, all the down of ite fisherman's body stood erect
in glee, and he replied, ' I bestow my daughter.' Immediately
Abi PAifivA, 305
ifter, the Apsaras and the gods with the tribes of the Rishia
began to rain down flowers froin the firmament upon the head
of Deva-brata and exclaimed, 'This one is Bhisma ( the terri'
ble. )' Bhisma then, for serving his father, addressed the illus-
trious damsel and said, '0 mother, ascend this chariot, and
let us go unto our house.' "
Vaisampayana continued, " Having said this, Bhisma made
the beautiful maiden ride on his chariot. And arriving with
her at Hastinapore, he told Shautanu everything as it had
happened. And the assembled monarchs, jointly and indivi-
dually, applauded his extraordinary act, and said, 'He is really
Bhisma (the terrible).' And Shantanu also hearing of the
extraordinary achievement of his son became highly gratified
and bestowed upon the higli-souled prince the boon of death at
choice, saying, 'Death shall never come to thee as long as thoii
desirest to live. Truly, death shall approach thee, 0 sinless one,
having first obtained thy command.' "
Thus ends the hundreth Section in the Sambhava of
the Adi Parva.
Section CI.
(Samhhava Parva continued.)
Vaisampayana said, " O monarch, after the nuptials were
over, king Shantanu established Ids beautiful bride in his
household. Soon after was born of Satyavati an intelligent
and heroic son of Shan£anu named Ciiittrangada. He was en-
dued with great energy and became the foremost of men.
The lord Shantanu of great prowess also begat in Satyavati
another son named Vichittra-virya who became a mighty bow-
man and who became king after his father. And before that
bull among men, Vichittra-virya, had attained to majority, the
wise kin" Sha:ntanu realised the inevitable influence of Time.
And after Shantanu had ascended to heaven, Bhisma, placing
himself under the command of Satyavati, installed that sup-
pressor of the foe, Chittrangada, on the throne. Chittran-
gada soon vanquished by his prowess all monarchs. He con-
sidered not any man as his fional And beholding that he
39
MAHABHARATA.
pould vanquish men, AsUras, and the very gods, the powerfhl
king of the Gandharvas bearing the same name, approached
him for an encounter. And between that Gandharva and
the foremost ©f the Kurus, who were both very powerful;
there occurred on the field of Kurukshetra a fierce combat.
And the combat lasted for full three jears on the banks of the
Saraswati.' And in that terrible encounter characterised by
thick showers of weapons and in which the combatants grinded
^ach other fiercely, the Gandharva who had greater prowess
of strategic deception slew the Kuru prince. And having
slain Chittrangada — that first of men and oppressor of the foe — ■
the Gandharva ascended to heaven. And when that tiger
dmong men endued with great prowess was slain, Bhisma
the son of Sbantanu performed, O king, all his obsequial rites.
And he then installed the boy Vichittra-virya of mighty arms,
yet in his minority, on the throne of the Kurus. And Vi-
chittra-virya placing himself under the commands of Bhisma
ruled his ancestral kingdom. And, he adored Shantanu's son
Bhisma who was conversant with all the tules of religion and
law, as, indeed, Bhisma also protected him who was so obedient
to the dictates of duty.' "
Thus ends the hundred and first Section in the Shambhava
of the Adi parva.
Section CII.
(Sambhava Parva continued.)
Vaisampayana said, " 0' thou of the Kuru race, after
Chittrangada was slain, his successor Vichittra-virya being a
minor, Bhisma ruled the kingdom placing himself under the
commands of Satyavati. And when he saw that his brother
who was the foremost of intelligent men attained to majority,
Bhisma set his heart upon marying Vichittra-virya. At this'
time he heard that the three daughters of the king of Kasi,
all equal in beauty to the Apsaras themelves, would be mar-
ried on the same occasion, electing their husbands in Swyam,',
vara. Then that foremost of charioteers, the vanquisher of all
foes, at the command of his mother iyent to the city of Bar»«
ADIPABVA. 20t
nasi with a single cliariot. There Bhiama the son of Shantanu
saw that innumerable monavchs had come from all directions ;
and there he also saw those three maidens that" would elect
their own husbands. And when the (assembled) kings were
being mentioned by name, Bhisma then chose those maidens
(on behalf of his brother.) And taking them upon bis chai
riot, Bhisma, that first of smiters in battle, addressed the
kings, O monarch, and said in a voice like the roar of the
clouds, 'The wise have directed that after inviting an accom-
plished person a maiden may be bestowed on him, decked
in ornaments and along with many valuable presents. Others
again may bestow their daughters by accepting of a couple of
kine. Some again bestow their daughters by taking a fixed sum,
and some take away maidens by force. Some wed with the con-
sent &f the maidens, some by drugging them into consent,.
and some by going unto the maiden's parents and obtaining
their sanction. Some again obtain wives as presents, for assist-
ing at sacrifices. Of these, the learned always applaud the
eighth form of marriage. Kings, however, speak highly of the
Swyamvara (the fifth form as above) and themselves wed
according to it. But the sages have said that that wife is
dearly to be prized who is taken away by force, after slaughter
of opponents, from amid the concourse of princes and kings-
invited to a Swyamvara. Therefore, ye monarchs, I bear
aways these maidens from hence by force. Strive ye to the
best of your might to vanquish me or be vanquished ! Ye
monarchs, I stand here resolved to fight.' The Kuru prince,:
endued with great energy, thus addressing the assembled mon-
archs andthe king of Kasi, took up on his car those maidensj
And having taken them up, he sped his chariot away, chal-
lenging the invited kings to battle.
" The challenged monarchs then all stood up, slapping their
arms and biting their nether lips in wrath. And loud Avas
t;he din produced as in great hurry they began to cast off their
ornaments and put on their armours. And the motion of their
ornaments and armours, 0 Janamejaya, brilliant as these
were, resembled meteoric flashes in tiie sky. And with brows
contracted and eyes red in rage, the monarchs moved in impa-
S08i Hi.HABHABA.TA.
tience, their armours aud war-ornaments dangling or waving
■with their agitated steps. The charioteers soon brought bandT
some cars harnessing fine horses thereto. Those splendid warri-,
ors then, furnished with all kinds of weapons, rode on those
cars, and with upraised weapons pursued the retreating chief of
the Kurus. Then, 0 Bliarata, occurred the terrible encounter
-between those innumerable mouarchs on the one side and the
Kuru warrior alone on the other. And the assembled monarehs
threw at their foe ten thousand' arrows at the same time.
Bhisma, however, speedily checked those numberless arrows
before they could come upon him, by means of a shower of
Lis own arrows innumerable as the down on the body. Then
those kings surrounded him on all sides and rained arrows on
him like masses of clouds showering on the mountain-breast,.
But Bhisma arresting by his shafts the course of that arrowy
downpour then pierced each of the monarehs with three s.haft8.
The latter, on the other hand, pierced Bhisma, each with five
shafts. But, O king, Bhisma checked these by his prowess
and pierced each of the contending kings with two shafts*
The combat became so fierce with that dense shower of arrows
and other missiles, that it looked very like the encounter be-,
tween tlie celestials and the Asuras of old, and men of courage,
who took no part in it were struck with fear to even loook at
the scene. Bliisma cut off on the field of battle, by his arrows,
bows, and fiag-staffs, and coats of mail, and human heads by.
hundreds and thousands. And such was his terrible prowess
and extraordinary Kghtness of hand and such the skill with:
whicli he protected himself that the contending charioteers,,
though his enemies, began to applaud him loudly. Then tliafe
foremost of all wielders of weapons having vanquished in war
all those monarehs, pursued his way towards the capital of the
Bharabas, taking those maidens along with him.
" It was then, 0 king, that that mighty charioteer, king.
Shalya of immeasurable prowess, from behind summoned
Bhisma the son oFShantanu to an encounter. And desirous
of obtaining the maidens, he came upon Bhisma like a mighty
leader of a herd of Elephants rushing upon another and
tearing with his tusks the Jatter's hips at sight of a female
ADl PARVA» 309"
«lepbant in season. And Shalya of mighty arms, moved by
wrath addressed Bhisma and said, 'Stay, Stay.' Then Bhisma,
that tiger among men, that grinder of hostile armies, pro-
voked by those words, flamed up in wrath like a blazing fire.
And with bow in hand, and brow furrowed into wrinkles, he
stayed on his car, in obedience to Kshatria usage, having check-*
ed its course in expectation of the enemy. And all the mon-
archa, seeing him stop, stood there to become spectators of the
coming encounter between him and Shalya. And the two
began to exhibit their prowess towards each other like two
roaring bulls of great strength at sight of a cow in season.
Then that foremost of men, king Shalya, covered Bhisma the
son of Shantanu with hundreds and thousands of swift-winge^
shafts. And ihose monarcbs seeing Shalya thus covering Bhis-
ma at the outset with innumerable shafts, wondered much and
uttered shouts of aprplause. Beholding his lightness of hand
in combat, the crowd «-f kingly spectator* became vet'y glad
and Jipplaluded Shalya greatly. That reducer of hostile towns,
Bhisma then, hearing those shouts of the Kshatrias, became
very angry, and said, 'Stay, Stay.' In wrath, he commanded his
charioteer, saying, 'Lead thou my chariot to where Shalya is,
so that I may slay him instantly as Gadura slays a Serpent.'
Then the Kuru chief fixed the Varuna weapon on his bow«
string. And with it he slew the four horses of king Shalya.
And, O tiger among kings, the Kuru chief then, warding off
with his weapons those of his foe, slew Slialya's charioteer.
Then that first of men, Bhisma the son of Shantanu, fighting
for the sake of those damsels, slew with tlie Indra weapon
the (other) noble steeds if his adversary. He then vanquished
that best of monarchs but left him with his life. 0 thou bull
of the Bharata race, Shalya after his defeat returned to his
kingdom and continued to rule it virtuously. And, 0 thou
conqueror of hostile towns, the other kings also who had come
to see the Swyamvara returned to their own kingdoms.
" The foremost of smiters, Bhisma then, after defeating
those monarchs, set out, with those damsels, for Hastinapore
whence the virtuous Kuru prince Vichittra-virya ruled tiie
Earth like that best of monarcbs his father Sbanlanu. And,
310 MAHABHAR4TA.
O king, passing many forests, rivers, tills, and woods abound*-
ing with trees, he arrived (at the capital) in no time. Of
immeasurable prowess in war, the son of the ocean-going
Ganga, having slain numberless foes in battle without a
scratch on his own person, brought the daughters of the king
of Kaslii unto the Kurus, as tenderly if they were his daugh-i
ters-in-law or younger sisters, or daughters. And Bhisma
of mighty arms, impelled by the . desire of benefiting his
brother, haVing by his prowess brought them thus, then
offered those maidens possessing every accomplishment unt&
Vichittra-virya. Conversant with the dictates of virtue, the-
Bon of Shantanu, having achieved such an extraordinary feat
according to (kingly) custom, then began to make prepara-
tions for his brother's wedding. And when everything about
the wedding had been settled by Bhisma in consultation witii
Satyavati, the eldest daughter of the king of Kashi, softly
Smiling, told him these words : 'In my heart I had chosen
the king of Sauva for my husband. He had, in his hearfc
accepted me for his wife. This was also agreeable to my
father. In the swyamvara I would have also chosen him asf
my . lord. Thou art conversant with all the dictates of vir-*
tue 1 Knowing all this, do as thou likest.' Thus addressed
by that maiden in the persence of the Brahmanas, the heroic
Bhisma began to reflect upon what should be done. Conver-
sant as he was with the rules of -virtue, having consulted with
Brahmanas possessing the mastery of the Vedas, he permitted
Amva the eldest daughter of the ruler of Kashi to do as shft'
liked. But he bestowed with due rites the two other daughters,
Amvlka and Amvalika, on his younger brother Vichittra-vlryaj
And though Vichittra-virya was virtuous and abstemious, yet
proud of youth and beauty he soon became lustful after
his marriage. And both Amvika and Amvalika were of tall
gtature, and of the complexion of heated gold. And theii*
heads were covered with black curly hair, and their finger-^
nails were high and red. And their hips were fair and round,
and their breasts full and. high. And endued with every aus-
picious mark, the amiable young ladies considered themselves
wedded to a husband who was everyway worthy of themselves^
ADI PARVA. ' 3H.
And tliey loved and i-espected Vichittra-virya very greatly.
And Viohittra-virya also, endued with the prowess of the celes-
tials and the beauty of the twinAswinas, could steal the heart
of every beautiful woman. And the prince passed seven years
uninterruptedly in the companionship of his wives. He was'
attacked, while yet in the prime of youth, with pthisis. friends
And relatives in consultation with each other tried to- effect a
cure. But in spite of all efforts, the Kuru princedied, setting
like the evening sun. The virtuous Bhisma then became
plunged in anxiety and grief, and in consultation with Satya-
vati he caused the obsequial rites of the deceased to be per-
formed by learned priests and the several elders of the Kuru
race."
Thus ends the hundred and second Section in the Sambhava-
of the Adi Parva.
Section OIII.
, ( Samhhava Parva continued.)
' Vaisampayana said, "The unfortunate Satya vati then be-,
came plunged in grief on account of her son. And after perr
forming with her daughtersrin- law the obsequial rites of the-
deceased, consoled as best she could her weeping daughters-in^,
law and Bhisma that foremost of all wieklers of weapons.
And turning her eyes on religion, and on the paternul and ma-
ternal lines (of the Kurus,) she addressed Bhisma and said,,
'The funeral cake, the achievements, and the perpetuation of
the line of the virtuous and celebrated Sliantanu of the Kuru
dynasty, all now depend on thee ! As the attainment 6£'
heaven is inseparable from good deeds, as longevity of life is'
i&separable from truth and faith, so is. virtue inseparable from'
thee ! O thou virtuous one, thou art well acquainted, in de-
tail and in abstract, with the dictates of virtue, with various
^rwtis, and with all branches of the Vedas. 1 know very
well that thou art equal unto Sukra and' Angira as rcgarda
firmness in virtue, knowledge of the particular ctistoms of
families, and readiness of invention under difficulties. There-
fore, 0 thou foremost of virtuous men, rfelying on titers greatly
312 MAHAnHARATA.
I shall appoint thee in a certain matter. Hearing me, it be-
hoveth thee to do niy bidding. 0 thou bull among men, my
son and thy brother, endued with energy and dear unto thee,
hath gone childless to heaven while still a boy. These wives
of thy brother, the amiable daughters of the ruler of Kaahi,
possessing both beauty and youth, have become desirous of
children. Therefore, 0 thou of mighty arms, at my command
raise up offspring in them for the perpetuation of our line.
It behoveth thee to guard virtue from loss. Install thyself oii
the throne and rule the kingdom of the Bharatas. Wed thou
duly a wife. Sink not thy ancestors in hell.' "
Vaisampayana continued, " Thus addressed by his mother
and friends and relatives, that oppressor of all foes, the vir-
tuous Bhisma gave tliis reply conformable to the dictates of
virtue, '0 mother, what thou sayest is certainly sanctioned by
virtue. But thou knowest what my vow is in the matter of
begetting children. Thou knowest also all that transpired in
connection with thy dower. 0 Satyavati, I repeat the pledge
I once gave, — I would renounce the three worlds, the empire
of heaven, or anything that may be greater than that, but
truth I would never renounce. Earth may renounce its scent,
water may renounce its moisture, light may renounce its
attribute of exhibitting forms, the atmosphere may renounce
its attribute of being perceivable by the touch, the Sun
may renounce his glory, the commet its heat, the Moon his
cool rays, space its capacity of generating sound, the slayer of
Vitra his prowess, the god of justice his impartiality, but I
cannot renounce truth.' Thus addressed by her son endued
with wealth of energy, Satyavati then said unto Bhisma, ' O
thou whose prowess is truth, I know thy firmness in truth.
Thou canst, if so minded, create, by help of thy energy, three
worlds other than those that exist. I know what thy vow
was on my account. But considering this emergency, bear
thou the burden of duty that one oweth to his ancestors. O
thou oppressor of the foe, act in such a way that the lineal
string may not be broken and our friends and relatives may
not grieve !' Thus urged by the miserable and weeping Sa-
tyavati speaking such words inconsistent with virtue fron^
ABlPAflVA. 313
grief at the loss of her ion, Bhisma addressed her again and aaid,
' O Queen, take not thy eyes away from virtue ! 0 destroy ua
not r Breach of truth in a K.shafria is never applauded in our
treatises on religion. I shall sOOn tell thee, 0 Queen, wrhat th©'
established Kehatria usage is to which recourse may be had to;
prevent Shantanu's line becoming extinct on earth. Hearing
ihe, reflect on what should be done, in cossuitation with leafii*
€d priesta and those that are acquainted with practices allow-
able in times of emergency and distress, forgetling not at the
same tiiiftd what the ordinary course of social conduct is.' "
And 30 ends the huodred and third Section in the Sam*
bhava of the Adi Parva,
Section CIV.
{Sambhava Pa,rva continued.)
"Bhisma continujed, 'In olden ddys, Rama, the son of Ja-
ttiadagni, in artger at the death Of his father, slew with his
battle-axe tlie king of tliC Haibayas. And Kama by Cutting off
the thousand arixls of Arjuna (the Haihaya king) achieved ai^
most difficult feat in the world. Not content with this, he set out
6n his chariot for the conquest of the world, and taking up his
bow he cast around his mighty weapons to exterminate the
Kshatrias. And the illustrious ScidQ of the Bhrigu race, by
means of his swift arrows exterminated the Kshatria tribe for
one and twenty times.
" 'And wheii the Earth was thus deprived of Kshatrias by
that great Rishi, the Kshatria ladies all over the land raised
up offspring by means of Brahraanas skilled' in the Vedas. It
has been said in the Vedas that the son so raised belongeth to
him that had married the mother. And tiie Kshatria ladies
went unto the Brahmanas not lustfully but from motives of
virtue. Iiideed, it was thus, that the Ksli atria race Was revived.
" 'In this Conecfioh there is another old history that J will
i^ecite to/ ydu. There was in olden days a wise Rishi of name
Utathya. He had a wife of name Mamata whom he dearly
loved. One day, tttathya's younger brother, Vrihaspati, thd
Furohita of the celestials alnd endued with great energy,
40
^14 UiiMAUHARJLTjt.
approached Mamata. The latter, however, told her husband'st
younger brother — that first of eloquent men — that she had con-
ceived from her connection with his elder brother and that
therefore he should not seek then for the consummation of
bis wishes. She continued, — 0 thou illustrious Vrihaspati,
the child that I have conceived, hath studied in his mother!?
womb the V-edas with the six Angas. Semen tuv/m frustra,
•perdi non potest. H«w shall then this womb of mine afford
room for two children at the same time ? Therefore it be-
hoveth thee not to seek for the consum«nation of thy desire
at such a time.^-Tlins addressed by her, Vrihaspati though
possessed of great wisdom succeeded not m suppressing hia
desire. Quutti autem jam -jam cum illd coitui'us esset, the
child in the womb then addressed him and said, — O father,
cease in thy attempt ! There is not space here for two. O
thou illustrious one, the room is small. I have occupied it
before. Semen tuum perdi non potest. It behoveth thee not
to afflict me ! — But Vrihaspati without listening to what that
ehild in the womb said, sought the embraces of Mamata
possessing the most beautiful pair of eyes. Ille tamen Muni,
qui in ventre erat, id punctv/m temporis quo humor vitalis
jam emiisum, iret providens, viam per quam semen intrara
posset pedibus obstruxit. Semen, ila, exlusum, excidit et in
terram projectum est. And the illustrious Vrihaspati behold-
ing this became indignant, and reproaching Utathya's child
cursed him, saying, — Because thou hast spoken to me in the
way thou hast, at a time of pleasure that is sought after
by all creatures, perpetual darkness shall overtake thee.—
And from this curse of the illustrious Vrihaspati, Utathya's
child who was equal unto Vrihaspati in energy, was born
blind and came to be called Dirghatama (enveloped in per-
petual darkness.) And the wise Dirghatama possessing a
knowledge of the Vedas, though born blind, succeeded yet, for
the sake of his learning, in obtaining for wife a young and
handsome Brahmini maiden of name Pradweshi. And having
married her, the illustrious Dirghatama, for. the expansion of
Utathya's race, begat upon her several children with Gautama
as their eldest. These children, however, were all wedded to
«.D1 PARVA. 3l!i
bovetousneas and folly. The virtuous and illustrious Dlrgha^
taraa possessing complete mastery over the Vedas, soon after
learnt from Suravi's son the practices of their order and fear*-
lessly betook to those practices regarding them with reverence]
{For shame is the creature of sin and can never be where
there is purity of intention.) Then those best of Munis that
dwelt in the same asylum, beholding him transgressing the
limits of -propriety, became indignant, seeing sin where sin
was not. And they said, — Oh, this man transgresseth the limits
of propriety. No longer doth he deserve a place amongst us.
Therefore shall we all cast ofi this sinful wretch. And they
said many other things regarding the Muni Dirghatama.
And his wife too, having obtained children, became indignant
with him.
" 'The husband then, addressing his wife Pradweshi, said, —
Why is it that thou also liast been dissatisfied with me ? — His
wife ansvvered, — The husband is called the Varta because he
supporteth the wife. He is called Pati because he proteoteth
her. But thou art neither to me ! 0 thou of great ascetic
merit, on the other baud, as thou hast been blind from birth,
I it is wlio have supported thefe and thy children. I shall not
do so in future. —
" 'Hearing these ^ords of his wife, the Rishi became indig-
nant and said unto his wife with her children, — Take me
unto the Kshatrias and thou shalt then be rich ? — His wife re-
plied by saying, — I desire not wealth that may be procured by
ihee, for that can never bring me happiness! O thou best of
Brahmauas, do as thou likest. I shall not be able to main-
tain thee as before. — At these words of Iiis wife, Dirghatama
said, — I establish from this day the rule that every woman shall
have to adhere to one liusband for her life. If the husband
be dead or alive, it shall not be lawful for a woman to have
connection with ano-ther. And she who may have such con-
nection shall certainly be regarded as fallen. A woman with-
out husband shall always be liable to be sinful. And even
if she hath wealth she shall not be able to enjoy it truly.;
Calumny and evil report shall ever follow in her wake.—
Hearing these words of her husband, Pradweshi became very
angry, and commaoded ber earn, aaying,--^TRirow him into th«
waters of the Gangsi.— A»i ^fc tbft conamaBd of thejr mother,
the wicked Oautaina and the other brothers, those slaves of
covetousnesB and folly, exclaiming, — Indeed, why should we
support this old man 1> — tied the Muni on a raft and conamitting
him to the mercy of the stream returned home withoiut com-
|)unctioB. The bliod old man drifting along the stream on that
yaft passed tbroogb the tenritories of Hiany kings. One day
a, king of name Vali, conversant with every duty, went into
the Qauiges for perfornung hi» ablutions. And as the monarcb
was thus engaged, the raft on which the JSisbi was, approached
him. And as it caroe, ^he king took up the old man. The virtu-
ous Vali, ever devoted to truth, tben le»r»ing who the mao
was that was thus saved by him, chose him for raising up oflfa-
pring. And VaU said,— 0 tbou illustrious one, it beliovetb
thee to raise in iwy wife a few sons that shall be virtuous and
wise.' — TbiiJS addressed, the Bishi endued with great energy
expressed his willinignesg. Tbereupan kjug Vali sent bjs wifi?
Sudeshna unto the RisbJ. But the queen knowing that the
latter was blind ai)d old went not unto him. Instead, she
sent unto him her nurse. And upon that Sudra woman the
virtuous Rishi of passions under full control begat eleven ohild-
ren of whom Kakshi van wag the eldest. And beholding tliose
.eleven sons with Kskshivan as the eldest, who had studied
all the Vedas and wlio like Rishis were utterers of Brahma and
possessed of great power, king Vali one day asked the Bishi,
Baying.^-Are these children mipe ?— The Rishi replied,-— No,
they are mine. Kakshivan a»d otliers have bee» begotten by
me upon a Sudra woman. Tby unfortunate queen Sudeshna see-
ing me blind and old iasultad me by not Qowiog herself but
sending uoto me, instead, her nurse ?'— The kiog tben pacified
that best of Rishia a«d sent unto bim bis queen Sudeshna. The
Rishi by merely touching her person told ber,~Thou sbalt have
five children named Anga, Banga, KuUnga, Fundra, and Sum-
bba, who shall be like unto Surya himself in gloi-y. And after
their names as many couaitries shall be known on Earth. — It
is after their names that; their dominions have come to be
called Aiiga, Bauga, Ksliuga, Fu»4«a, and Sui^bba..
ADITARVA." §17
' " 'Ife was thus that the line of Vali was perpetuatecJ, in days
of old, by a great Bishi. And it was thus also that many
aaighty bowmen and great charioteers wedded to virtue sprung
in the Kshatria tribe from the seed of Brahmanas. Hearing
this, O mother, do as thou likest, as regards the matter in
hand." "
Thus ends the hundred and fourth Section in the Sambhava
,of the Adi Parva.
Section CV.
(Sambhava Parva continued.)
"Bhisma continued, 'Listen, 0 mother, to me as I indicate
the means by which the Bharata line may be perpetuated !
Let an accomplished Brahmana be invited by offer of wealth,
and let him raise ofifapring upon the Wives of Vichittra-viiya.' "
Yaisampayana continued, "Satjavati tlien, smiling softly
and her voice broken in bashfulness, addressed Bhisma saying,
'0 Bharata of mighty arms, what thou sayest is true. From
«iy confidence in thee I shall now indicate the means of perpe-
tuatir^g our line. Thou shalt not be able to reject it, conver-
sant as thou art with the practices permitted in seasons of dis-
tress. In our race, thou art Virtue, and thou art Truth, and
thou too art our sole refuge ! Therefore, hearing what I say
truly, do what may be proper.
" ' My father was a virtuous man. For virtue's sake he
had kept a (ferry) boat. One day, in the prime of my youth,
I went to ply that boat. It so happened that the great and
wise Risiii Farashara, that foremost of all virtuons men, came
upon my boat for crossing the Yamuna. As I was rowing
him aceross the river, the Eishi became excited with desiare
and began to address me in soft words. The fear of my father
was uppermost in my mind. But the fear of the Bishi's curae
at last -prevailed. And having obtained from him a precious
boon, I could not refuse his solicitations. Tiic Kishi by his
energy brought me under his complete control, and gratified his
desire there and then, having first enveloped the region wtih
S^IS MAHABHARATA,
a thick fog. Before this there was a revolting fishy o3oi" in
my body. Bub tlie Ri&hi dispelling it gave me my preseirt
fragrance. The Bishi also told me that bringing forth his
child on an island of the river, I wowld continue to be a vir-
gin. And the child of Parashara s© born of me in my maiden-
hood hath become a great Bishi endued with large ascetic
powers and known by the name of Dwaipa^ana (the island-
born.) That illustrious Bishi having, by his ascetic powei",
divided the Vedas into four parts hath come to be called on
earth by the name of Vyasa (the divider or arranger,) and
for the darkness of his color, Krishna (the dark.) Truthful
in speech, and free from passion, a mighty ascetic who hath
burnt all his sins, he went away with his father immediately
after his birth. Appointed by me and thee also, that Bishi of
incomparable splendour will certainly beget good children upoa
the wives of thy brother. , He told me when he went away, —
Mother, think of me, when thou art in diflSculty. — I will
now recoUeet him, if thou, O Bhisma of mighty arms, so
desirest. If thou art willing, O Bhisma, I am sure that great
ascetic will beget children in Vichittra-virya's field.' "
Vaisampayana continued, "Mention being made of the
great Bishi, Bhisma with joined palms said, 'That man is
truly intelligent who fixes his eyes judiciously on virtue,
profit, and pleasure j wh& after reflecting with patience acteth
in such a way that virtue may lead to future virtue, profit
to future profit, and pleasure t» future pleasure. Therefore
that which hath been said by thee, and which besides being
beneficial to us is consistent with virtue, is certainly the best
advice and hath my full approval/ And when Bhisma had
said this, 0 thou of the Kuru race. Kali (Satyavati) thought
of the Muni Dwaipayana. And Dwaipayana who was then
engaged in interpreting the Vedas, learning that he was being
thought of by his mother, came instantly unto her without
anybody knowing it. Satyavati then duly saluted her son
and embracing him with her arms bathed him with her tearS)
for the daughter of the fisherman wept copiously at the sight
of her son after so long a time. And her first son, the great
Bishi Vyasa, beholding her weeping, washed her with cool
ADl PARVA. 3i9
■water, and bowing to her, said, ' I have conae, 0 mother, to
fulfil thy wishes. Therefore, 0 thou virluous one, commaad
Tjcie without delay. I shall accomplish thy desire,' The family
priest of the Bharatas then worshipped the great Rishi duly,
9>nd the latter accepted the offerings of worship, uttering the
Visual /mantras. And gratified with the worship he received,
he took his seat. And Satyavati beholding him seated at his
ease, after the usual inquiries, addressed him and said, ' O
thou learned one, sons derive their birth both froaa the father
and the motlier. They are, therefore, • the common property
of both parents. There cannot be the least doubt about it
that the mother hath as much power over them as the father.
As thou art, indeed, my eldest son according to tlie ordinance,
O BrahmaraM, so is Vichittra-virya my youngest son. And
as Bliisraa is Viohittra-virya*s brother on the father's side,
so art thou his brother on the mother's side. I do not know
■what you may think, but this is what, O son, I think. This
Bhisma the son of Shamtanu, devoted- to truth, doth not, for
the sake of truth, entertain the desire of either begetting
children or ruling the kingdom. Therefore, from affection
for thy brother Vichittra-virya, for the pepetuation of our dy^
Hasty, for the sake of this Bhisma 's request and my command,,
for kindness to all creatures, for the protection of the people,
and from the liberality of thy heart, O thou sinless one, it
behoveth thee to do what I say ! Thy younger brother batli
left too wiv«s like unto the daughters of the celestials them-
selves, endued with youth and great beauty. For the sake
of virtue aud religion, they have become desirous of offspring.
Thou art the fittest person to be appointed. Therefore, beget
upon them children worthy of our race and for the continuance
of our line.'
" Vyasa, hearing this, said, ' 0 Satyavati, thou knowest
■what virtue is, both in respect of this and the other life. O
thou of great wisdom, thy affections also are fixed on virtue.
Therefore, at thy command, making virtue my motive, I
shall do what thou desirest. Indeed, this practice that ig
conformable to the true and .eternal religion is known to. me.
I^hall give unto my brother children that shall be like untg
32a MABABSARAtA,
Yama and Vanina. Let the ladies theti duly observe ht
(me full year the vow I indicate. They shall then be purified.
No woman shall ever approach me without - having observed a
rigid vow.'
" Satyavati then said, ' 0 thou sinless one, it must not b*
as ydu say. On the other hadd, take such steps that th©
ladies nuay conceive immediately. In a kingdom where there
is no king, the people perish from want of protection ; sacri-^
fices and other holy acts are suspended ; the clouds give no
showers, and the gjds disappear. How can, O lord, a kingr
dom be protected that hath no king ? Therefore, see thou that
the ladies conceive. Bhisma will watch over the children as
long as they may be in their mother's wobms.'
" Vyasa replied, ' If I am to give unto my brother children
so unseasonably, then let the ladies bear my ugliness. That
of itself shall, in their case, be the austerest of penances. If
the princess of Kosbalu can bear my strong odor, my ugly
and grim visuge, my attire and body, she shall then conceive
an excellent child.' "
Vaismpayana continued, "Having spoken thus to Satyavati,
Vyasa of great energy again addressed her and said, 'Let thes
princess of Koshala in clean attire and decked in ornaments
wait for me in her slewing apartments.' And saying this th€
Bishi disappeared; Seltyavati then went to her daughter-in-law.
and seeing her in private spoke to her these words of benefi-^
cial and virtuous import: 'O princess of Koshala^ listen tO
what I say. It is consistent with virtue. The dynasty of the
Bharatas bath become extinct from my misfortune. Behold-^
iug my affliction and the extinction of bis paternal line,
the wise Bhisma, impelled also by the desire of perpetuating
our race, hath made me a suggestion. That suggestion, how-,
ever, for its accomplishment, is dependent on thee. Accom-
plish it, O daugiiter, and restore the lost line of the Bharar
tas ! O thou of fair hips, bring thou forth a child equal in
Splendour unto theelrief of the celestials ! He shall bear the
onerous burden of this our hereditary kingdom.'
"SatyaVati having succeeded with great difl&culty in pro-*
mtiag the assent of hes virtuous d:sugfater-ia-l<aw to her propo*
•ADl PARVA, sal-
sals not iuconsiatent with virtue, then fed Brahmanas and
Rishia and numberless guests who arrived on the occasion."
Thus. ends tke hundred and the fifth Section in the Sam-
bhava of the Adi Parva.
Section CVI.
(Sambhava Parva continued.)
Vaisampayana said, " Soon after when the princess of
Koshala had her season, Satyavati purifying her daughter-
ib-law with a bath led her to her sleeping apartments. There
sieating her upon a luxurious bed, she addressed her, saying,
' O princess of Koshiila, thy husband hath an elder brother
who shall this day enter thy womb as thy child. Wait for
him tonight without sinking into sleep.' Hearing these words
of her mother-in-law, the amiable princess, as she lay on her
bed, began to think of Bhisma and the other elders of the
Kuru race. Then the Rishi of trathful speech, who had given
his promise in respeet of Amvika (tiie eldest of the princesses)
in the first instance, entered her chamber while the lamp was
burning. The princess seeing his dark visage, his matted locks
of copper hue, his blazing eyes, his grim beard, closed her
eyes in fear. The Bishi, however, from desire of accomplishing
his mother's wishes, united himself with her. But the latter;
struck with fear, opened not her eyes even once to look at
him. And When Vyasa came out he was met by his mother. And
she asked him^ 'Sliall the princess have an accomplished son V
Hearing her he replied, 'The sou tiie princess shall bring forth
will be equal in might UTito ten thousand Elephants. He
will be an illustrious royal sage, possessed of great learning
and intelligence and energy. The high-souled one shall have
in time a century of sons. But from the fault of his mother
he shall be blind.' At these words of her son, Satyavati said,
'O thOu of ascetic wealth, how can one that is blind become a
monarch worthy of the Kurus ? How can one that is blind
become the pit>tector of his relatives and family, and the glory
of liisr father's race ? It behoveth thee to' give another king
unto bha Kurus ! ' Saying ' So be it, ' Vyasa went away.
41
3^2 MAHABHARATA,
And the first princess of Koshala in due time brought ioiih tk
blind son.
"Soon after Satyavati, O thou suppressor oJF the foe,
summoned Vyasa, after having procured the assent of hei
daughter-in-law. Vyasa came according to bis promise, and
approached, as before, the second wife of his brother. And
Amvalika beholding the Eishi became pale with fear. And, O
Bharata, beholding her so afflicted and pale with fear, Vyasa
addressed her and said, 'Because thou hast been pale With
fear at sight of my grim visage, therefore shall thy child be
pale in complexion. And, 0 thou of handsome face> the
name also of thy child shall be Pandu (the pale). ' Saying
this, the illustrious and best of Rishis came out of her cham-
ber. And as he came out, he was met by his mother who
asked him about the wovild-be child. The Rishi told her that
trhe child would be of pale complexion and known by the
name of Pandu. Satyavati again begged of the Rishi another
child, and the Rishi told her in reply, 'So be it.' Amvalika
then, when her time came, brought forth a son of pale com*
plexion. Blazing with beauty, the child was endued with all
auspicious marks. Indeed, it was this child who afterwarda
became the father of those mighty bowmen-^the Pandavaa.
" Sometime after, when the eldest of Vichittra-.virya's
■wives again had her season, she was solicited by Satyavati
to approach Vyasa once more. Possessed of beauty like unto
» daughter of the celestials, the princess refused to do her
mother-in-law's bidding, remembering the grim visage and
strong odor of the Rishi, She, however, sent unto him, a
maid of hers, endued with the beauty of an Apsara and deck-
ed in her own ornaments. And when Vyasa arrived, the maid
rose up and saluted him. And she waited upon him respectfully
and took her seat near him when asked. And, 0 king, the
great Rishi of rigid vows was well pleased with her. And when
he rose up to go away, he addressed her and said, ' Amiable
one, thou shalt no longer be a slave. Thy child also shall be
greatly fortunate and virtuous, and the foremost of all intelii-
g«nt men on earth.' And, O king, the son thus begotten upon
her by Krishna-Dwaipayana was afterwards knowa by the name
ADIPARVA. 323
of Vidura. He was thus the brother of Dhrita-rashtra and
of the illustrious Pandu. And Vidura was free from desire and
passion and conversant with the rules of government, and was the
god of justice born on earth under the curse of the illustrious
Rishi Mandavya. And Krisbna-Dwaipayana, when he met
his mother as before, informed her how he was deceived by
the eldest of the princesses and how he had begotten a son upon
a Sudra woman. And having spoken thus unto his mother,
the Eishi disappeared in her sight.
"Thus were born, in the field (wives) of Vichittra-virya,
even from Dwaipayana, those sons of the splendour of celes-
tial children and expanders of the Kuru race. "
Thus ends the hundred and sixth Section in the Sambhava
of the Adi parva.
Section CVII.
( Sambhava Parva continued.)
Janamejaya said, " What did the god of justice do for
which he was cursed, ? And who was the Brahmana ascetic
from whose curse the god had to be born in the Sudia caste ?"
Vaisampayana said, " There was a Brahmana known by the
name of Mandavya. He was conversant with all duties and
was devoted to religion, truth, and asceticism. That great
ascetic used to sit at the entrance of his asylum at the foot
of a tree, with his arms upraised in the observance of the
vow of silence. And as he had sat there for years and years
together, one day there came into his asylum a number of
robbers laden with spoil. And, 0 thou bull of the Bharata
race, those robbers were then being pursued by a superior
body of the guardians of the peace. And the thieves entering
that asylum hid their booty there, and in fear concealed them-
selves thereabouts before the guards came. But scarcely had
they thus concealed themselves, the constables in pursuit
came into the spot. The latter, observing the Rishi sitting
under the tree, questioned him, O king, saying, '0 thou best
of Brahmanas, which way have the thieves taken? Point it
out to us so that we may follow it without loss of time.' Thus
S24 UAHABHAHATA.
questioned ty the guardians of the pf^ace, the ascetic, O king,
said not a word, good or bad, in reply. The ofiScers of the king,
however, in searching- that asylum soon discovered the thieves
concealed thereabouts together with the pionder. Upon this
their suspicions fell upon the Muni, and accordingly they
seized him with the thieves and brought him before the king.
The king sentenced him to be executed along with bis supposed
associates. And the ofEoers, acting ia ignorance, carried out
the sentence by impaling the celebrated Eishi. And liaving
impaled him, they went to the king with tbe booty tbey had
recovered. But the virtuous Eishi, thooigb impaled and kept
without food, remained in that state for a long time without
dying. And the Eishi by his ascetic power not only preserved
his life but summoned other Eishis to the scene. And they
came there in the night in th« form of birds, and beholding
him engaged in ascetic meditation though fixed on that stake,
they became plunged in grief. And telling that best of Brah-
manas who they were, they asked him saying, '0 Brahmana,
we desire to know what hath been thy sin for which thou hast
thus been made to suffer the tortures of impalement.'"
Thus ends the hundred and seventh Section in tbe Sam^-
bbava of the Adi Parva.
Section CVIII.
( Sambhava Pdrva continued. )
Vaisampayaoa said, " Thus asked, that tiger among Munra
then answered those Eishis of ascetic wealth, ' Whom shall I
blame for this ? In fact, none else (than my own self) hath
offended against me f After this, O monarch, the officers ©f
justice seeing him alive infonned the king of it. The latter
hearing what they said, and having consulted with hia advisers,
came to the place ami began to pacify the Eishi fixed on the
stake. And the king said, '0 Ibou best of Eishis, I have offended
against thee in ignorance. I beseech thee, pardon me for tbe
same. It behoveth thee not to be angry with me.' Thus address-
ed by the king, the Muni wa^ pacified. And beholding him free
from wrath, the king took him up with the stake and endea-
AOl PABVA, 825
voured to extract it fram his body. But not succeeding there-
in, he cut it off at the point just outside the body. The Mu-
ni with a portion of the stake within his body walked about,
-and in that state practised the austerest penances and con-
quered numberless regions unattainable by others. And for
tlie circumstance of a part of the stake bein<r within his body,
he came to be known in the three worlds by th« name of
Ani-mandavya (Mandavya with a stake within). And one
day that Brahmana acq.iinted with the highest truths of
religion went unto the abode of the god of justice. And
beholding there the god seated on her throne, the Bishi
reproached him and said, ' What, pray, is that sinful act
committed by me unconsciously, for wliich I am bearing this
punishment? 0 tell me soon, and behold the power of my
asceticism !'
" The god of justice, thus questioned, replied, saying, 'O
thou of ascetic wealth, a little insect was by thee once pierced
with a blade of grass. Thou bearest now the consequence of
that act. As, O Bishi, a gift, however small, multipli«th in
respect of its religious merits, so a sinful act multiplieth in
respect of the woe it bringeth in its train.' Hearing this, Ani-
mandavya asked, ' O, tell me truly when was this act commit-
ted by me,' Told in reply by the god of justice that he had
committed it when a child, the Bishi said, ' That shall not be
sin which may be done by a child up to the twelfth year of
his age from birth. The shastras shall not recognise it as sin-
ful. The punishment thou hast inflicted on me for. such a
venial offence hath been disproportionate in severity. The kill-
ingof a Brahmana involves a sin that is heavier than the kill-
ing of any other living being. Thou shalt, therefore, 0 god
of justice, have to be born among men even in the Sudra
order! And from this day, I establish this limit in respect
of the consequences of acts that an act shall not be sinful
when committed by one below the age of fourteen years. But
when commifcted by one above that age, it shall be regarded
as sin.'"
Vaisampayana continued, " Cursed for this fault by that
iillustrious.Eishi,. the god of justice took, his birth as Vidura
S26 MAHABHARATA,
in the Sudra order. And Vidura was well-skilled in the doe-
trinea of morality and also of politics and worldly profit. And
he was entirely free from covetousness and wrath. Possessed
of great foresight and undisturbed tranquillity of mind, YidiMra
was ever engaged in the welfare of the Kurus."
Thus ends the hundred and eighth Section in the Sambhava
of the Adi Parva.
Section CIX.
(Sambhava Parva continued.)
Vaisampayana said, " Upon the birth of those three chitcF-
ren, Kurujangala, Kurukshetra, and tiie Kurusgrew in pros-
perity. The Earth began to give abundant harvests and the
crops also became of good flavour. And the clouds began ti>
pour rain in season and the trees became full of fruits and
flowers. And the draught cattle were all happy and the birds
and other animals rejoiced exceedingly. And the flowers be-
came fragrant and the fruits became well-flavoured. And the
cities and towns became filled with merchants and traders and
aii'tisfcs of every description. And the people became brav6,
learned, honest, and happy. And there were no robbers then,,
nor anybody who was sinful. And it seemed that the golden
age had come upon every part of the kingdom. And the
people, devoted to virtuous acts, sacrifices, and truth, and
regarding each other with love and affection, grew up in pros-
perity. And free from pride, wrath, and covetousness, they
rejoiced in sports that were perfectly innocent. And the
capital of the Kurus, full as the ocean, and teeming w^ith hun-
dreds of palaces and mansions, and possessing gates and arches
dark as the clouds, looked like a second Amaravati. And
men in great cheerfulness sported constantly on riverSj lakes,
and "tanks, and in fine groves and charming woods. And the
southern Kurus in virtuous rivalry with their northern kins-
men walked about in the company of Oharanas and Bishia
crowned with success. And all over that delightful country
ivhose prosperity was thus increased by the Kurus, there were
no misers and no women that were widows. And the well's
ADIPARVA. 327
aiid kkes tvere evtv full, and the groves abounded with trees,
and the houses and the abodes of Brahtnanas were all full of
Wealth. And the whole kingdom was full of festivities. And,
O king, virtuously ruled by Bhisma, the kingdom was adorned
with hundreds of sacrificial stakes. Aud the wheel of virtue
having been set in motion by Bhisma, the country became so
delightful that the subj ects of other kingdoms leaving their
homes came to dwell there and increase its population. And
the citizens and the people wei'e filled with hope upon seeing
the youthful acts of their illustrious princes. And, O king,
in the houses of the Kuril chiefs as also of the principal
qitizens, 'Oive' and 'Eat' were the words that were constantly
heard. And Dhrita-rashtra and Pandu and Vidura of great
intelligence were from their birth brought up by Bhisma as if
.they were his own children. And the children having passed
through the usual rites of their order devoted themselves to
vows and study. And they grew up into fine youths skilled
in the Vedas and all athletic sports. And they became well
skilled in exercises of the bow, in horsemansliip, in encount-
ers with the mace, sword, and shield, in the management of
elephants in battle, and the science of morality. And well-
read in history and the Puranas and various branches of learn-
ing, and acquainted with the truths of the Vedag and the
Vedangas, the knowledge they acquired was versatile and
deep. And Pandu possessed of great prowess excelled all men
ia the science of the bow, while Dhrita-rashtra excelled all in
personal strength ; while in the three worlds there was no one
equal to Vidura in devotion to virtue and knowledge of the
dictates of morality. And beholding the restoration of the
extinct line of Shantanu, the saying became current in all
countries, viz, that among mothers of heroes, the daughters
of the king of Kashi were the first ; (hat among countries
Kuru-jangala was the first ; that among virtuous men, Vidura
was the first ; and that among cities Hastinapore was the first.
Pandu became king, for Dlirita-rashtra owing to his blindness,
and Vidura his birth in a Sudra woman, obtained not the
kingdom. One day Bhisma, the foremost of those acquainted
with the duties of statesmanship and dictates of morality,
3%8 MAHABHABATA.
properly addressing Vidura conversant with the truths :of
religion and virtue, said as follows.' "
-And so ends the hundred and ninth Section in the Sam- ,
bhava of the Adi Parva.
Section OX.
{Savibhava Parva, contirmed.)
" Bhisma said, 'This our celebrated racfe, resplendent with
every virtue and accomplishment, hath all along exerdsed
sovereignty over all other monarchs on earfb. Its glory main-
tained and itself perpetuated by many virtuous and illustrious
monarchs of old, tl'ie illustrious Krishna (Dwaipsiyana), Satya-
vati, and myself have raised ye (three) tip, inorder that it may
not be extinct. And it behoveth myself and thee also to take
such steps that this our dynasty may expand again as the sea.
It bath been heard by me that there are three maidens, wor-
thy of being allied to our race. One is the daughter of (Sara-
sena of ) the Yadava race ; the other is the daughter of Suva-
la; and the third is the princess of Madra. And, 0 son,
these maidens are, therefore, all of pure birth. Possessed of
beauty and pure blood, they are eminently fit for alliances
with our family; 0 thou foremost of intelligent men, I think
we should choose them for the growth of our race. Tell me
what thou thinkest.' Thus addressed, Vidura replied, 'Thou
art our father and thou too art our mother ! ThoU art our res-
pected spiritual instructor \ Therefore do thou that which
may be best for us in thy eyes !' "
Vaisampayana continued, " Soon after Bhisma heard from
the Brahmanas that Gandhari the amiable daughter of Suvala
having worshipped Hara (Siva) had obtained from "that deity
the boon that she should have a century of son*. Bhisma the
gtand'-father of the Kurus having heard this, sent messengers
unto the king of Gandhara (proposing Dhrita-rashtra's mar*
riage with Gandhari.) King Suvala hesitated at first on
account of the blindness of bride-groom. But taking into con-
sideration the blood of the Kurus, their fame and behaviour,
he gave hi» virtuous daughter unto IXhrita-rashtra. And the
ADIPAEYA. 329
clvaste Gatidhari learning that Dhrita-rashtra was blind and
that her parents had consented to wed her witli him, from love
and respect for her future husband bandaged her own eyea
■with cloth gathered into many folds. Then Sakuni, the son
of Suvala, bringing unto the Kurus his sister endued with
youth and beauty, formally gave her away unto Dhrita-rashtra.
And Gandhari was received with great respect and the nup-
tials were celebrated with great pomp under Bhisma's direc-
tions. And the heroic Sakuni after having bestowed his sistee
along with many valuable robes, and having received Bhisma's
adorations, returned to his own city. And, 0 thou of the
Bharata race, the beautiful Gandhari gratified all the Kurus
by her behaviour and respectful attentions. And Gandhari, ever
devoted to her husband, gratified her superiors by her good
eondufit ; and ehaste as she was, she never referred, even by
words, to men other than her husband- or such superiors."
Thus ends the hundred and tenth Section in the Sambhava
of the Adi Parva.
Section CXI.
( Sambhava Parva continued. )
Vaisampayana continued, " There was amongst the Yada-
vas a chief of name Shura. He was the father of Vasudeva.
And he had a daughter called Pritha, who in beauty was un-
rivalled on earth. An,d, O thou of the Bhavata race, Shura,
-always truthful in speech, gave from friendship this his first-
born daughter unto his childless cousin and friend the illustri-
ous Kunti-bhoja — the son of his paternal aunt — pursuant to
former promise. And Pritha in the house of her adoptive
father was engaged in looking after the duties of hospitality
to Brahmanas and other guests. One day she gratified by her
■attentions the terrible Brahmana of rigid vows, known by the
name of Durvasa and who was well-acquainted with the hid-
>den truths of morality. And gratified with her respectful
■attentions, the Rishi, anticipating by his spiritual power the
-future season of distress (consequent upon the curse to be pro-
nounced upon Pandu for his unrighteous act of slaying a deer
42
SS0 MAEIBHARATA,
while coupling with its mate) impaTted to her a fottittula of
invocation for summoning any of the celestials she liked fot
giving her children. And the Rishi «aid, 'Those celestJate
that thou shalt summon by this mantra shall certainly ap*
proach thee and give thee ■children.' Thus addressed by, the
Brahmana, the amiable Kunti (Pritha) became curious, and in
hermaiden-liood summoned the god Arka (Sun). And as soon
as slie pronounced the inantra, she beheld that eSalgen^
deity — that beholder of everything in the world— approach-
ing her. And beholding that extraordinary sight, the maiden
of faultless features was overcome with surprise. But the god
Vivaswan approaching her said, ' Here I am, O black-eyed
girl ! Tell ine what I am to do for thee !'
" Hearing this, Kunti said, 'O thou slayer of the foe, a
certain Brahmana gave me this formula of invocation as a
boon. O lord, I have summoned thee only to test the efficacy
of that formula. For this offence I "bow to thee for thy grace.
A woman, whatever her offence, always deaerveth pardon,'
Surya replied, 'I know that Durvasa hath granted thee this
boon. But cast off thy fears, timid maiden, and grant me thy
embraces. Amiable one, my approach cannot be futile. It
must bear fruit. Thou hast summoned me. If it be for no-
thing, it shall certainly be regarded as thy fault.' "
Vaisampayana continued, " Vivaswan thus spake unto her
many things with a view to allay her fears. But, O Bharata,
the amiable maiden, from modesty and fear of her relatives^
consented not to grant his request. And, 0 thou bull of the
Bliarata race, Arka addressed her again and said, 'O princess,
for my sake, it shall not be sinful in thee to grant my wish.'
Thus speaking unto the daughter of Kunti-bhoja, the illustri-
ous Tapana— the illuminator of the universe' — ^gratified his
wishes. And from this connection was immediately born a son
known all over the world as Kama, encased in natural armour
and with face brightened by ear-rings. And the heroic Kama was
the first of all wielders of weapons, blessed with good fortune,
and endued with the beauty of a celestial child. And after the
birth of this child, the illustrious Tapana granted unto Pritha
her maideu-hood and ascended to heaven, And the princess
ADl PARVA, 331
of the VrLshni race, beholdiag with sorrow that son born of
her, reflected intently upon what was then best for her to do.
And from fear of her relatives she resolved to conceal that
evidence of her frailty. And she cast her offspring endue<l
with great physical strength into the water. Tlien the well*
known husband of Badha,. of the Suta caste, took up the
child thus cast into the water, and with his wife brought him
up as th«ir own son. And Radha. and h>er husband bestowed
«n him the name of Vasu-sena (barn with wealth) because he
was born with a natural armour and ear-rings. And endued
as he was with great strength, as he grew up lie became skill-
ed in all weapons. Possessed of great energy, he used to adore
the Sun until his baek was heated by his rays {i. e. from
dawn to mid-day) ;, and during his hours of worship, there
was nothing on earth that the heroic and intelligent Yasu-seua
would not give unto- the Brahmanas> And Indra desirous of
benefiting his own son Falguni (Arjuna), assuming the form
of a Brahmana, approached Vasu-sena on one occasion and
asked of him his natural armour. Thus asked, Karna t@ok
off his natural armour, and joiaing hia hands in reverence
gave it unto Indra in the guise of a Brahmana. And the chief
of the celestials accepted the gift and was exceedingly gratified
with Kama's liberality. He therefore gave unto him. a fine
javelin, saying,. 'That one (and one only) among the celestials,
the Asuras, men, the Gandharvas, the Na,gas, and the Raksh-
asas, whom thou desii'est to conquen, shall by this j,avelin be
4;ertainly slain.'
" 'The son of Surya was before this known by the name of
Vasu-sena. But since he cut off his natural armour, he came
to be called Kama (the cutter or peeler of his own cover.) "
Thus ends the hundred and eleventh Section- in the S&va^
bhava of the Adi Parva.
Section CltL
( Sambhava Parva continued. )
Vaisarapayana said, " The large-eyed daughter of Kunti*
bhoja — Pritha by name, was endited with beauty and every
accomplishment. Of rigid vows, she was devoted to virtue,
and possessed every g6»od quality.. But though endued with
beauty and youth and every womanly attribute, yet it so hap-^
pened that no king asked for her band. Her father Eunti'-
bhoja, seeing this, invited, O be^t of monarchs, the princes and
kings of other countries and desired his daughter to elect het
husband from among his guests; The intelligent Kunti enter-
ing the amphitheatre beheld Pandu — the foremost of the Bha-*
ratas — that tiger among kings — in that concourse of crowned
heads. Proud as the lion^ broad-chested, bull-eyed, endued
with great strength, and out-shining in splendour all othet
monarchs, he looked like another IndrSt in that royal assem-
bl&.ge. And the amiable daughter of Kunti-bhoja, of faultless
features, behholding Pandu-^that best of men — in that assem-
bly, became very much agitated. And advancing with mo*
desty, all the while quivering with emotion, she plslced' thd
nuptial garland round Paftdu's neck. The other monarchs;
Seeing Kunti choose Pandu for her lord, returned to tlieir re*'
peotive kingdoms on elephants, horses, and cars), aa they
came. Tlien, 0 king, the bride's father caused the nuptial
rites to be performed duly. The Kuru prince, blessed with
great good fortune, and the daughter of Kunti-bhogSi formed
a couple like Maghavan and Paulomi (the king and queen of
the celestials). And, 0 thotf best of Kuru monarchs, king
Kunti-bhoja, after the nuptials were over, presented his son-
in-law with much wealth and sent him back to his capital:
Then the Kuru prince PandU, accompanied by a large force
bearing various kinds of banners and penons, and eulogised
by Brahmanas and great Rishis pronouncing benedictions,
reached his capital. And arrived at his own palace, he estab-
lished his queen therein. "
Thus ends the hundred and twelfth Section in the Sam-
bhava of the Adi Parva.
Section CXIII,
( Sarnhhava Pdrva continued. )
Vsasampayana continued, "Sometime after, Bbismi the in-
telligenb son of Shantanu set bis heart upon marrying Fandoj
to a secotid wife. And accompanied by an army composed ©J
four kinds of force, and also by aged councillors and Brahma-^
nas and great Bishisi, ihe went to the capital of the king of Madrai.
And that bull of the Valhikas — 'the king of Madra^— hearin;^
that Bhisma had arrived, went odt to receive hini. And
having received him with respect, he caused him to enter \n%
palace. And arrived there, the king of Madra gave unto
Bhisma a white carpet for seat, water for washiEg his feet,
and the usual oblations of various ingredients indicative of
respect.* And when he was seated at his ease, the king asked
tim the reason of his visit. Then Bhisma— the supportet
of the dignity of the Eurus-^addressed the king of Mddra
and said, '0 thou oppressor of all foe^i know that I have come
for the hand of a maiden. It hath been heard by Us that thou
hast a sister named Madri celebrdted fot her beauty and en-!
dued with every virtue. I would choose her for Pandu. Thoii
art, O kingj evdry way worthy of an alliance with us> and we
also are worthy of thee ! Reflecting upon all this, 0 king of
Madra, accept US' duly.' The rtiler of Madra, thus addressed
by Bhisma, then replied, 'To- my mind, there is none elsa
than one of thy family a better one to make alliance with.
But: there 13 a custom in our family acted upon by our ances^
tors, which, be it good or be it e^il, lam incapable of trans-'
gressing. It is well-kfiown, and therefore is known to theS
as well, I doubt not. Therefore, it is not proper for thee ta
tell tae,-^Bestow thy sisfon— The custom to which I allude
is our family cnstona. That with us is Virtue and worthy
ef observance. It is for this only, 0 thou slayer of all foes,
I cannot give thee any assurance in th6 matter of thy request.'
Hearing thisj Bhisma answered the king of Madra, saiying,
' O- king, this, .no doubt, is virtue. The Self-create himself
hath said it. Thy ancestors have observed the custom. Therff
S3i MABABHARATA.
ia no fault to fiad with it. It is also well-known, O Sha-
lya, that this custom in respect of family dignity hath the
approval of the wise and the ^ood.' Saying this, Bhisma of
great' energy, gave unto Shalya much gold both coined and
uncoined, and precious stones of various colors by thousands,
and elephants and iiorses, and cars and much cloth and many
ornaments, and gems and pearls and corals. And Shalya
accepting with a cheerful heart those precious gifts then gave
away bis sister decked in ornaments unto that bull of the
Kuru race. Then the wise Bhisma, the son of the ocean-
going Ganga, rejoiced at the issue of his mission, and takin]^
Madri with him, returned to the Kuru capital named after the
«Iephant.
" Then selecting an auspioioos day and moment as indicate
ed by the wise for the ceremony, king Fandu was duly united
■with Madri. And after the nuptials were over, the Kuru
king established his beantiful bride in handsome apartments}
And, 0 king of kings, that best of monarehs then gave him'*
self up to enjoyment in the company of his two wives as best
he liked and to the limit of his desires. And after thirty days
had elapsed, the Kuru king, O monarch, started from his capi>
tal for the conquest of the world. Amd after reverentially
saluting aud bowing to Bhisma and other elders of the Kuru
race, and with adieus to Dhrita-rashtra and others of the
family, and obtaining their leave, he set out on his grand
campaign, accompanied by a large force of elephants, horsesj
and cars, and well-pleased with the blessings uttered by all
around and the auspicious rites performed by the citizens
for his success. And Pandu, accompanied by such a strong
force marched against various foes. And that tiger among
men — that spreader of the fame of the Kurus^first subju-
gated the robber tribes of Dasharna. He next turned his
army composed of innumerable elephants, cavalry, infantry,
and chariots, with standards of various colors, against, Dhir-
gha— the ruler of the kingdom of Maghadha— who, proud of
his strength, had offended against numerous monarehs. And
attacking him in his capital, Pandu slew him there, and took
everything in his treasury and also vehicles and draut^ht ani-
ADI PARVA. S3S
«aals without number. He then marched into Mithila and
subjugated the Videhas. And then, O thou bull among men,
Pandu led his a^rmy against Kasi, Sumbha, and Fundra, and
by the strength and prowess of his arms he spread the fame of
the Kurus. And Pandu — that oppressor of all foes — like unto
a mighty fire whose far-reaching flames were represented by
his arrows, and splendour by his weapons, began to consume
all kings that came in contact with him, And these with
their forces, being vanquished by Pandu at the head of his,
were made the vassals of the Kurus. And all the kings of the
world, thus vanquished by him, regarded him as the one only
hero on earth even as the celestials regard Indra in heaven.
And the kings of the earth with joined palms bowed to him
and waited on him wiih presents of various kinds of gems and
wealth — precious stones and pearls and corals, and much gold
and silver, and first-class kine and handsome horses and fine
cars and elephants, and asses and camels and buffaloes, and
goats and sheep, and blankets and beautiful hides, and car-
pets made of the skin of the Raaku deer. And the king of
Hastinapore accepting those offerings retraced his steps to-
wards his capital to the great delight of his subjects. And
the citizens and otliers filled with joy, and kings and minis-
ters, all began to say, ' 0 the fame of the achievements of
Shantanu, that tiger among kings, and -of the wise Bharata,
that was about to die, hath been revived by Pandu. They who
before robbed the Kurus of both territory and wealth have
teen by Pandu — that tiger of Hastinapore — subjugated and
made to pay tribute !' And all the citizens with Bhisma at
their head went out to receive t!ie victorious king. They did
not proceed far when they saw the attendants of the king lad-
en with much wealth. And the train of various conveyances
laden with all kinds of wealth, and of elephants, horses, cars,
kine, camels, and other animals, was so long that they saw
not its end. Then Pandu — the sweller of Kausalya's joy — ■
beholding his father Bhisma worshipped his feet and salut-
ed the citizens and others as each deserved. And Bhisma
too embracing his son who had returned victorious after grind-
ing many hostile kingdoms, wept tears of joy, And Pandu
336 MAHABHAB4TA.
then iustiUing joy into the hearts of his pe6ple with flouriah of;
trumpets and coaches aad kettle-drums, . eatered his, capital. "
Thus euds the hundred and thirteeftth Section in the Sam*
bhava pf the 4-di Parva.
Section CXIV.
(Sambhava Parva continued.)
Vaisampayana said, " Pandu then, at the command of
Phi'itft-rashtra, offered the wealth he had acquired by the
prowegs of his arms to Bhisma, their grand-mother Satyavati^
^nd their mothers, the princesses of Koshala, ^nd he aent et
portion of his wealthto Vidura jalso. And the virtuous Panda
gratified his other relatives also with similar: presents. Theu
^atyavati and Bhisma and the Koshala princesses were aU
gratified with the presents Paiidu made out of the acquisitions
qi his prowess. And Amvalika in particular, upon embracing
her son of incomparable prowess became as glad as the queea
pf heaven upon embracing Jayanta. And with the wealth
acquired by that hero, Dhrita-rashtva performed five great
facrificgs that were equal unto au hundred great horsp-sacrla
fices, in all of which the offerings to Brahpaanas were by
hundreds and thouflands.
" A little while ^fter, O thou bull of the Bharata race,
Paudu who had achieved a victory over sloth and lethargy
accompanied by his two wives Kunti and Madri retired inta
the woods. Leaving his excellent palaice with its luxurious beds,
he become a permanent inhabitant of the . woods, devoting the
whole of his time to the chase of the deer. And fixing
his abode in a delightful and hilly region: oveVgrotyo with huge
§}wil trees, on the southern slope of the Himavat mountains, he
roamed about in perfect freedom. The handsome Psndu iu
the midst of his two wives wandered in those woods like
Airavata in the midst of two she-elephants. And the dwelU
ers of those woods beholding the heroic Bharata prince in the
company of hi^ wives," armed with sword, arrows, and bow»
encased in his beautiful armour, and skilled in all excellen,*
jweaponsj re^garded him as a very god wandering amongst thein.
ADI PARVA. 337
And at the command of Dhrita-raslitra, people were busy
in supplying Pandu in his retirement with every object of
pleasure and enjoyment.
" Meanwhile the son of the ocean-going Ganga heard that
king Devaka had a daughter endued with youth and beauty
and begotten upon a Sudra wife. Bringing her from her
father's abode, Bhisma married her to Vidura of great wis-
dom. And the Kuru prince Vidura begot upon her many
children like unto himself in accomplishments. "
Thus ends the hundred and fourteenth Section in the Sam-
bhava of the Adi Parva.
Section CXV.
(Sambhava Parva continued.)
Vaisampayana said, " Meanwhile, 0 Janamejaya, Dhrita-
rashtra begat upon Gandhari an hundred sons, and upon a
Vaisya wife another besides these hundred. And Pandu had
by his two wives Kunti and Madri five sons who were great
charioteers and who were all begotten by the celestials for
the perpetuation of the Kuru line. "
Janamejaya said, " 0 thou best of Brahmanas, how did
Gandhari bring forth these hundred sons and in how many
years ? What were also the periods of life alloted to each ?
How did Dhrita-rashtra also beget another son in a Vaisya
wife ? How did Dhrita-rashtra behave towards his loving,
obedient, and virtuous wife Gandhari ? How were also begot-
ten the five sons of Pandu — those mighty charioteers — even
ttougli Pandu himself laboured under the curse of the great)
Rishi (he slew) ? O thou of ascetic wealth and great learn-
ing, tell me all this in detail, for my thirst of hearing " every-
thing relating to my own ancestors hath not been slaked. "
Vaisampayana said, " One day Gandhari entertained with
respectful attention the great Dwaipayana who came to her
abode exhausted with hunger and fatigue. Gratified with
Gandhari's hospitality, the Rishi gave her the boon she asked,
viz, that she should have a .century of sons each equal unto
her lord in strength and accomplishments, Sometime after,
43
33S MAHABHABATA,
Gaadhari conceived. Slie bore the burden in &er womb for two
long years without being delivered. And she was greatly
afflicted at this. It was then that she heard that Itunti had
brought forth a son whose splendour was like unto the morn-
ing sun. Anxious that in her own case the period of gesta-
tion had been so long, and deprived of reason by grief, with
great violence she struck her womb without the knowledge
' V)i her husband. And thereupon came out of her womb, after
two years' growth, a hard mass of .flesh like unto an iron ball.
"When she was about to throw it away, Dwaipayana learning
everything by his spiritual powers, promptly came there, and
■ that first of ascetics beholding that ball of flesh addressed the
daughter of Suvala and said, 'What hast tfcou done ?' Gan*
dhari without endeavouring to disguise her feelings, addressed
the Rishi and said, ' Having heard that Kunti had brought
forth a son like unto Surya himself in splendour, I struck
in grief at my womb. Thou hadst, O Risbi, granted me the
boon that I should have an hundred sons. But hers is only
a ball of flesh for those hundred sons.' Vyasa then said,
'Daughter of Suvala, it is even so. But my words can never
be futile. I have not spoken an untruth even in jest. I need
not speak of other occasions. Let an hundred pots full of
clarified butter be brought instantly, and lei them be placed
at a concealed spot. In the meantime, let cool water be
■sprinkled upon this ball of flesh.' "
• Vaisampayana continued, "That ball of flesh then, sprinkled
over with water, became, in time, divided into an hundred
'and one parts, each about the siiae of the thumb. These were
then put into those pots full of clarified butter that had been
placed at a concealed spot, and were watched with care. The
illustrious Vyasa then said unto the daughter of Suvak that
she should open the covers of the pots after full two years.
And having said this, and made those arrangements, the wise
Dwaipayana went to the Himavat mountains for devoting
himself to asceticism.
" Then, in time, king Duryodhana was born from among
thoie pieces of the ball of flesh that had been deposited in
those pots. According to the order of birth, king Yudhish-
ADl PABVA. 33&
ihira was the eldest. The news of Duryoflhana's birth waa
carried to Bhisma and the wise Vidura. The day that the
haughty Duryodhana was born was also the birth-day of Bhi*
ma of mighty arms and great prowess.
" As soon as Duryodhana was bom he began to cry and
bray like an ass. And hearing that sound, the asses, vultures,
jackals, and crows uttered their respective cries responsively.
Violent winds began to blow, and there were fires in various
directions. Then king Dhrita-rashtra in great fear summoning
Bhisma, and Vidura, and other well-wishers and all the Kurus,
and numberless Brahmanas, addressed them and said, 'The
eldest of tlie princes, Yudhish-thira, is the perpetuator of
our line. By virtue of his birth he hath acquired the kingdom.
We have nothing to say to this. But shall this my son born
after him become king ? Tell me truly what is lawful and
right under these circumstances.' As soon as these words were
spoken, O Bhai^ta, jackals and other carnivorous animals began
,to howl ominously, And marking those frightful omens all
, around, the assembled Brahmanas and the wise Vidura re-
plied, 'O king, O thou bull among men, when these frightful
omens are noticeable at the birth of tliy eldest son, it is evi-
dent that he shall be the exterminator of thy race. The pros-
perity of all dependeth on his abandonment. Calamity there
must be in keeping him, O king, if thou abandonest him,
there remai 
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